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Digitized  by  the  Internet  Archive 

in  2011  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/whatisbaptismessOObost 


WHAT  IS  BAPTISM? 


AN  ESSAY 


BEING   CHIEFLY 


A  REVIEW   OF  THE  FIRST  PART  OF   A  WORK  ENTITLED 

AN  "  EXPOSITION  OF  THE  LAW  OF  BAPTISM," 

BY   THE  REV.  EDWIN  HALL. 


TRANSMONTANUS. 


BOSTON: 
GOULD,   KENDALL   AND  LINCOLN, 

59  WASHINGTON  STREET. 

1844. 


Entered  according  to  Act  of  Congress,  in  the  year  1844, 

By  GOULD,  KENDALL  &  LINCOLN, 

In  the  Clerk's  Office  of  the  District  Court  of  Massachusetts. 


WEST  BROOKFIELD. 
C  A.  MIRICK,  PRINTER. 


*** 


-     'v 

- 
PREFACE. 


While  these  sheets  were  under  the  writer's-  hand, 
the  disposition  that  should  be  made  of  them  was,  in. 
his  own  mind,  quite  uncertain.  It  was  very  doubt- 
ful whether  they  would  be  published.  One  of  two 
things  was  certain :  they  would  see  the  light  through 
the  press ;  Or  they,  would  remain  safe  in  his  own  custo- 
dy, and  their  contents  be  known  only  to  a  few  friends, 
at  whose  solicitation  they  had  been  written.  The. 
.choice  of  these  alternatives  was  to  be  determined  en-? 
tirely  by  advice.  It  has  been  so  determined.  Esteem- 
ed friends  to  whom  the  manuscript  has  been  sub- 
mitted, on  whose  judgment  there  could  be  no  hesitation 
to  rely,  have  concurred  in  desiring  its  publication ;  and 
they  have  urged  a  sufficient  reason,  namely,  their  opin- 
ion that  it  may  serve  the  cause  of  truth. 

The  circumstances  which  specially  drew  the  wri- 
ter's attention  to  this  subject  may  be  stated  in  general 
terms.  After  the  revival,  in  the  winter  of  1842-3,  in  the 
blessings  of  which  so  many  places  participated,  the  sub- 


ject  of  Baptism  (as  usually  happens  after  revivals,  when 
many  are  disposed  to  candid  inquiry)  was  very  gener- 
ally agitated — discussed  in  conversation  and  argued  in 
the  pulpit.  On  the  part  of  the  Psedobaptists,  of  differ- 
ent denominations,  within  the  circle  of  the  writer's  ac- 
quaintance, Mr.  Hall's  book  was  the  constant  resort, 
the  bank  upon  which  they  drew  for  nearly  all  their 
arguments.  It  furnished  the  matter  of  sermons  ;  not 
only  the  matter,  but  much  of  the  language,  nearly 
verbatim.  It  was  declared  unanswerable,  and  its  au- 
thor heralded  as  the  redoubtable  champion  of  the  faith 
which  he  had  undertaken  to  defend. 

The  writer  was  very  naturally  led  to  look  again  into 
a  book  upon  which  so  many  of  his  friends  placed  such 
reliance,  and  which  was  the  subject  of  so  much  ac- 
claim ;  and  almost  as  naturally,  he  was  led  to  employ 
his  pen  in  correcting  the  misrepresentations,  in  expos- 
ing the  errors,  and  in  refuting  the  fallacies  with  which 
the  work  abounds. 

For  the  sake  of  those  who  may  not  have  seen  Mr. 
Hall's  book,  more  copious  quotations  have  been  made, 
and  his  arguments  more  fully  stated  than  would,  for 
any  other  design,  have  been  necessary.  It  is  hoped  that 
this  essay  may  be  fully  understood  without  recurring  to 
the  work  which  is  more  particularly  reviewed. 

The  plan  is  meant  to  embrace  two  arguments  distinct 
and  independent  of  each  other.    The  question,   What  is 


Baptism  ?  is  first  settled  by  determining  the  meaning  of 
the  original  Greek  word  fiami'Cb).  The  argument  is 
designed  to  be  complete  and  conclusive.  A  new  course 
of  argument  is  then  instituted,  resting  on  the  internal 
evidence  of  the  Scriptures,  without  regard  to  the  signifi- 
cation of  the  word.  This  is  also  designed  to  be  complete 
and  conclusive  in  itself.  These  two  arguments  are,  then, 
combined,  and  sbrought  to  bear  together  upon  the  ques- 
tion. 

The  writer  has  no  interest  in  this  controversy,  except 
his  interest  in  common  with  all  others  in  the  truth. 
What  the  truth  is,  as  regards  this  subject,  is  settled,  in 
his  own  mind,  by  a  diligent  investigation.  He  has  ex- 
amined the  question  and  weighed  the  arguments  on  both 
sides  of  it,  till  he  sees  it  in  its  original  simplicity.  This 
work  is  committed  to  the  press  from  no  other  motive 
than  the  hope  that  it  may  be  instrumental  in  unveiling 
error  and  promoting  the  cause  of  truth. 
May,  1844. 


CONTENTS. 

Page 

Introduction. ix 

Part  I.     The  Argument  from  the  Classic 

Meaning  of  BamiQu 21 

Part  II.  The  Argument  from  the  Scrip- 
tures  69 

Part  III.  The  Argument  from  the  Clas- 
sics and  the  Argument  from  Scripture 
combined. 149 

Conclusion 152 

Note 163 


1** 


INTRODUCTION 


Since  a  diversity  of  practice,  called  Baptism,  has 
obtained  among  the  professed  followers  of  Christ,  a 
discussion  involving-  two  questions  has  arisen  on  the 
subject.  1.  What  is  Baptism  1  2.  Who  are  proper 
subjects  of  the  ordinance  1 

As  regards  the  first  question,  the  nature  of  the 
controversy  seems  to  be  frequently,  if  not  generally, 
misapprehended.  The  point  in  debate  .is  commonly 
misstated.  The  views  brought  into  the  discussion 
are  these  :  One  party  contends  that  several  ways  of 
applying  water  are  baptism  ;  the  other,  that  nothing 
hut  immersion  is  baptism.  The  question,  then,  is  not 
concerning  the  mode,  as  commonly  stated  :  it  is  con- 
cerning the  thing,  the  rite  itself-.  Not  what  is  the 
proper  mode  of  performing  baptism  ?  but, 

What  is  Baptism? 

This  question  is  proposed  as  the  subject  of  the 
present  essay.  Thus  stated,  it  presents  the  true 
point  at  issue.  It  is  to  be  regretted  that  most  Baptist 
writers  have  indirectly  acquiesced  in  the  statement 
which  makes  it  a  dispute  about  mode:  even  those 


X  INTRODUCTION. 

who  have,  in  the  commencement,  correctly  defined 
their  position,  have  subsequently,  "  for  convenience 
sake,"  or  "in  conformity  with  custom,"  with  or 
without  notice  or  apology,  relapsed  into  the  fashiona- 
ble phraseology.  But  the  term  mode  has  no  legiti- 
mate place  in  the  discussion,  and  ought  to  be  banish- 
ed from  it,  as  constantly  misleading  the  judgment, 
giving  the  subject  a  deceptive  coloring,  and  promot- 
ing an  erroneous  estimate  of  its  importance. 

Hence,  doubtless,  it  is,  in  a  great  degree,  that  this 
question,  which,  since  it  originated,  has  elicited  as 
much  controversy  as  perhaps  any  other  in  the  whole 
range  of  Christian  Theology,  is  so  frequently  intro- 
duced to  the  reader,  or  auditor,  by  descanting  upon 
its  want  of  importance,  as  a  dispute  about  what  must 
be  classed  with  non-essentials,  with  mere  modes  and 
forms — a  dispute  to  which  the  spirit  of  the  gospel  is 
averse.  The  spirit  of  the  gospel  is  certainly  averse 
to  all  disputations,  except  those  which  truth  must 
necessarily  encounter  in  her  contest  with  error.  In 
such  disputations,  it  is  the  Christian's  business  to  en- 
gage. The  gospel  directs  him  to  contend  earnestly 
for  the  faith.  But  the  Christian  faith  embraces  no 
non-essentials,  nor  are  they  admissible  in  practice. 
Whatever  God  has  enjoined  is  essential  ;  and  if  any 
observance  has  crept  into  the  church,  which,  for  want 
of  divine  sanction,  is  not  essential  to  Christian  obedi- 
ence, the  only  evangelical  treatment  of  it  is  to  dis- 
card it,  and  thus  relieve  the  church  of  God,  to  say 
the  least,  of  an  incumbrance. 


INTRODUCTION. 


That  baptism  is  necessary  to  salvation,  is  no  doc- 
trine of  the  Baptists.  They  never  pronounce  a  bap- 
tized person,  by  the  simple  efficacy  of  baptism,  "  re- 
generated with  the  Holy  Spirit ,"  "  a  member  of  Christ, 
the  child  of  God,  an  inheritor  of  the  kingdom  of 
heaven:"*  they  never  declare  baptism  to  be  "  a  seal 
of  the  covenant  of  grace,  of  ingrafting  into  Christ, 
of  regeneration,  of  remission  of  sins: "f  they  never 
affirm,  that  "  by  baptism,,  we,  who  were  the  children  of 
wrath,  are  made  the  children  of  God,"  that  "  there  is 
no  other  way  of  entering  into  heaven,"  and  that  "  in- 
fants cannot  be  saved,  unless  original  sin  be  washed 
away  by  baptism."%  These  expressions  are  all  taken 
from  the  creeds,  catechisms,  liturgies,  confessions  of 
faith  and  standard  writings  of  Psedobaptist  societies. 
Is  it  not  strange  that  such  language  should  be  held  by 
those  who  pronounce  baptism  a  non-essential?  It  is 
not  strange,  when  we  reflect  that  error  is  compelled, 
by  the  necessities  of  her  being,  to  dwell  in  alternate 
extremes  ;  in  shifting  from  one  extreme  to  the  other, 
she  must  unavoidably  be  found  opposed  to  herself. 
Pasdobaptism,  struggling  for  a  precarious  existence, 
at  one  time  suspends  upon  baptism  the  eternal  inter- 
ests of  the  soul ;  at  another  time,  beset  by  other  an- 
tagonists armed  with  different  arguments,  decries  the 
holy  ordinance  as  "  a  mere  form,"  an  "external," 
a  "  non-essential,"  in  the  administration  of  which  we 


*  Episcopal  Catechism  and  Liturgy, 
t  Presbyterian  Confession  of  Faith, 
t  John  Wesley. 


Xll  INTRODUCTION. 

are  at  liberty  to  consult  our  own  convenience,  and 
apply  water  in  what  manner  we  please. 

Truth  in  this,  as  in  every  other  subject,  lies  be- 
tween extremes.  Baptism  is  essential,  not  to  the  sal- 
vation of  the  soul,  but  to  the  obedience  of  faith,  to  a 
good  conscience  toward  God,  to  comfort  in  believing. 
God,  in  the  economy  of  the  gospel,  has  made  it  an 
essential  duty  of  the  disciple  of  Christ ;  and  has  made 
peculiar  blessings  to  individual  believers,  and  impor- 
tant interests  of  the  church,  dependent  upon  its  faith- 
ful performance.  And  how  obvious  the  remark,  that 
the  benefit  designed  to  be  conferred  by  the  institution 
cannot  be  secured,  if  the  ordinance  itself  be  super- 
seded by  some  other  ceremony. 

What  is  Christian  baptism?  All  denominations 
which  profess  to  practise  it,  answer  harmoniously, 
"  It  is  one  of  the  sacraments  enjoined  by  Christ  to  be 
observed  by  his  followers."  Surely,  then,  if  this  in- 
junction is  involved  in  any  doubt,  it  is  no  unimportant 
inquiry,  the  object  of  which  is  to  ascertain  its  true 
import.  It  is  not  a  question  concerning  a  mere  form. 
It  concerns  an  ordinance  of  divine  appointment.  It 
involves  the  regular  organization,  the  obedience  or 
disobedience,  of  the  churches.  And  if  God  has  con- 
ferred on  baptism  the  dignity  of  a  sacrament,  it  is 
surely  no  trifling  transgression  of  order  in  the  church 
which  neglects  it,  and  sets  up  its  confession  of  faith 
as  a  rule  of  practice  in  opposition  to  the  word  of  God. 

' '  You  unchurch  us  ! "  is  the  language  of  crimina- 
tion or  complaint  often  employed  by  Paedobaptists. 


INTRODUCTION.  X1I1 

No,  brethren,  the  Baptists  may  reply  ;  your  relations 
to  the  church  are  not  changed  by  any  act  or  opinion 
of  ours.  We  do  think,  they  should  be  changed  by 
an  act  of  your  own.  And,  certainly,  we  interpose  no 
obstacle  to  that  act  of  obedience  to  the  command  of 
the  great  Head  of  the  church.  So  far  from  it,  we 
throw  wide  open  the  door  of  the  church,  and  invite 
you  to  enter.  To  throw  open  the  door  and  invite  a 
friend  into  the  house,  does  indeed  imply  that  he  is 
out ;  yet  for  him  to  call  it  "  thrusting  him  out,"  would 
be  a  very  petulant  construction  of  an  act  kindly  in- 
tended. Baptist  sentiments  fully  proved-  are  but  the 
declaration  of  a  fact  in  regard  to  any  one's  relation  to 
the  church. .  Those  sentiments  turn  nobody  out  of 
the  church,  although  they  do  regard* the  members  of 
many  Christian  communities  professing  an  evangeli- 
cal organization,  as  having  never  been  in.  But  this 
feature  of  the  controversy,  which  is  clearly  recogniz- 
ed by  all  who  say  "  you  unchurch  us, ".gives  it  im- 
portance. The  question,  we  see,  implicates  the  le- 
gitimacy of  the  church-membership  of  a  large  por- 
tion of  the  professed  disciples  of  Christ. 

But  this  question  has  acquired  overwhelming  im- 
portance from  the  principles  which  have  been  drawn 
into  the  discussion,  and  from  the  manner  in  which  it 
has  been  conducted.  It  is  perhaps  of  more  conse- 
quence for  the  sake  of  other  doctrines  of  divine  reve- 
lation, for  the  sake  of  the  credibility  of  the  whole 
volume  of  revelation,  to  refute  the  arguments  by 
which  sprinkling  and  pouring  are  defended,  than  it  is 


XIV  INTRODUCTION. 

for  vindicating  the  truth  in  regard  to  baptism,  even 
though  it  is  a  sacrament  specially  ordained  of  God. 
Indeed,  we  have  here  an  illustration  of  the  close  con- 
nection which  subsists  among  all  the  parts  of  the  sys- 
tem of  truth  ;  so  close  that  violence  done  to  any  mem- 
ber endangers  the  whole  body.  Not  that  the  truth  of 
God  is  in  danger  of  being  overthrown  by  any,  or  all, 
of  the  puny  weapons  of  human  reason  ;  yet  such,  as 
far  as  human  efficiency  extends,  may  be  the  tendency, 
and  such  upon  some  minds  may  be  the  practical  effect, 
of  defending  a  favorite  tenet  in  defiance  of  just  rules 
of  interpretation,  and  of  the  principles  of  sound  rea- 
soning. 

"If,"  says  a  writer  in  the  Christian  Review,  "  the 
mode  of  reasoning  adopted  by  those  who  maintain 
that  baptism  means  any  application  of  water,  what- 
ever the  mode,  were  universally  employed,  the  char- 
acter of  our  philology  would  be  utterly  ruined.  Let 
the  same  principle  be  conceded  to  Unitarians  and  Uni- 
versalists,  in  the  exposition  of  disputed  passages,  and 
no  parade  about  the  laws  of  language  and  usus  loquen- 
di  will  be  able  to  uphold  the  pillars  of  orthodoxy." 

All  this,  and  more  than  this,  is  true.  The  weap- 
ons with  which  Christian  baptism  has  been  assailed 
may,  with  equal  effect,  be  directed  against  any  other 
doctrine  of  Christianity.  Adopt  the  'principles  of  in- 
terpretation employed  by  those  who  wring  from  the 
Scriptures  an  approval  of  sprinkling  as  baptism,  and 
you  may  read  what  you  please  from  the  Bible.  Adopt 
their  modes  of  reasoning,  and  you  may  prove  what 


INTRODUCTION.  XV 

you  please,  with  the  Bible  or  without  it.  Sanction 
their  principles  of  interpretation  and  modes  of  reason- 
ing, and  you  put  into  the  hands  of  the  enemies  of 
Christianity  every  weapon  they  can  desire  to  achieve 
its  complete  overthrow.  The  Bible  would  then  afford 
every  argument  requisite  to  destroy  its  own  authority. 
There  is  no  doctrine  of  the  gospel  which  the  sacred 
volume  might  not  be  employed  to  refute,  no  heresy 
which  it  might  not  be  made  to  approve.  And  when 
infidelity  would  be  thus,  as  a  natural  consequence, 
"  confirmed  in  hostility  to  the  Bible,  as  a  book  ex- 
plained by  its  friends,  not  on  just  and  rational  princi- 
ples, but  according  to  their  own  purposes,"  when 
scepticism  had  triumphed  over  the  Christian  religion, 
and  aspired  at  dominion  over  the  universal  empire  of 
truth,  the  weapons  requisite  to  consummate  that 
usurpation  could  all  be  furnished  from  the  armory  of 
Paedobaptism. 

On  no  subject  is  the  mind  of  the  Spirit  revealed  in 
language  clearer,  or  more  intelligible,  than  on  that  of 
baptism.  With  the  New  Testament  in  his  hands 
exhibiting  the  legible  characters  of  inspiration,  unob- 
scured  in  translation,  unbeclouded  by  note  or  com- 
ment, a  plain  man  could  not  err  therein.  To  raise 
and  sustain  a  controversy  on  so  plain  a  subject,  has 
necessarily  demanded  other  resources  than  Scripture 
fairly  interpreted,  and  reason  legitimately  exercised, 
are  able  to  supply.  Hence  the  learned  subtleties,  the 
specious  perversions,  the  artful  equivocations,  the 
plausible  sophisms,  the  bold  confidence  of  assertion, 
2 


XVI  INTRODUCTION. 

which  have  been  arrayed  in  defence  of  anti-immer- 
sion. The  difficulties  which  have  been  made  to  sur- 
round the  subject,  are  no  part  of  its  nature  ;  it  is  in- 
debted for  them  to  the  mysticism  in  which  it  has  been 
enveloped,  by  interested  learning  often  enlisted  in  the 
service  of  power  and  ambition. '  If  neither  popes  nor 
kings  had  ever  impiously  usurped  the  office  of  Christ 
as  head  of  the  church,  assumed  control  over  the 
ordinances  of  God's  house,  prohibited  the  reading  of 
the  Scriptures,  or  prescribed  arbitrary  rules  for  their 
translation,  the  "one  faith"  of-  Christians  would 
never  have  acknowledged  more  than  "  one  baptism." 
The  original  language  of  the  New  Testament,  instead 
of  being  permitted  to  illuminate  the  Christian's  path, 
has  been  made  to  serve  a  purpose,  by  interposing  a 
medium  of  darkness  to  intercept  the  beams  of  truth. 

The  book  published  by  the  Rev.  Edwin  Hall,  of 
Norwalk,  Conn.,  in  1840,  with  the  title,  "  An  Ex- 
position of  the  Law  of  Baptism,"  affords  ample  illus- 
tration of  the  foregoing  remarks  upon  the  nature  and 
tendency  of  the  principles  on  which  Paedobaptism 
sets  up  its  defence.  The  book  is  moreover,  in  its 
spirit  and  logic,  a  fair  specimen  of  a  somewhat  nu- 
merous class  of  "  discourses,"  published  and  unpub- 
lished, on  the  same  side  of  the  question.  It  contains 
nothing  original.  Or,  is  there  a  tint  of  originality  in 
the  shade  of  new  coloring  which  a  brazen  dogmatism, 
and  the  unscrupulous  employment  of  modes  of  dia- 
lectics, that  have  been  in  undisputed  possession  of  the 


INTRODUCTION.  XV11 

sophists  ever  since  the  nativity  of  Reason,  have  been 
able  to  spread  upon  arguments  old  and  common-place 
and  long  since  refuted  1 

We  are  convinced  (and  for  the  love  of  peace  and 
for  the  interest  of  truth,  the  conviction  is  gratifying), 
only  a  small  minority  in  any  religious  body  are  gov- 
erned by  such  a.  spirit  as  Mr.  Hall  has  breathed  into 
his  publications.  Among  Paedobaptists,  none  but 
those  who  approve  should  be  held,  in  any  sense,  re- 
sponsible for  his  course,  so  remote  from  the  kindness, 
meekness,  gentleness  and  charity  of  the  Gospel.  All 
the  rest  should,  in  charity,  be  presumed  too  generous 
to  countenance  the  ebullitions  of  such  qualities  of 
temper.  They,  doubtless,  regard  in  a  proper  light 
the  bold  fallacies,  the  magisterial  assertions,  the 
peevish  invectives,  the  cynical  innuendos,  which  make 
up  his  passion-breathing  paragraphs  ;  and  they  are  of 
a  temper  of  mind  which  never  could  indite  such  com- 
positions as  his,  especially  his  second  performance, 
the  abusive  attack  on  Mr.  Wolsey  and  others. 

Mr.  Hall  has,  however,  embodied  in  these  "  dis- 
courses," all  the  principal,  and  most  of  the  subordi- 
nate, arguments  upon  which  the  non-immersionists 
rely  for  the  defence  of  their  system ;  and  those  argu- 
ments are  no  otherwise  affected  by  the  temper  in 
which  he  writes,  than  to  be  exhibited  destitute  of 
those  plausible  habiliments  with  which  a  prudent 
composure  usually  covers  up  their  naked  fallacy.  He 
follows  the  example  of  other  defenders  of  the  same 


XV111  INTRODUCTION. 

faith,  in  erecting  his  pasteboard  batteries,  only  neg- 
lecting the  paint  necessary  to  make  them  appear  for- 
midable. To  review  his  book  is,  therefore,  virtually, 
to  examine  the  present  state  of  the  controversy,  which 
is  the  design  of  this  essay,  rather  than  to  review  any 
individual  writer.  For  this  reason,  his  book  is  selected 
to  be  kept  prominently  in  view,  while  at  the  same 
time,  the  remarks  and  arguments  of  others  will  often 
be  noticed  under  the  topics  which  he  introduces  ;  and 
thus  it  is  proposed  to  follow  out  the  regular  plan  of 
an  essay  on  the  question,  What  is  Baptism? 


0 


PART  I. 


The  Argument  from  the  Classic  Meaning  of 
Bamv'Cjji. 

One  verb,  with  its  cognate  noun,  is  always 
employed  in  the  New  Testament,  when  the 
rite  of  Baptism  is  designated.  It  is  plain  then, 
that  to  ascertain  the  meaning  of  that  verb  must 
determine  the  question.  If  the  verb  in  the 
original  can  be  rendered  to  sprinkle,  or  pour 
water  upon,  that  is  conclusive  :  sprinkling  and 
pouring  are  baptism.  If  it  can  be  translated  by 
some  word  sufficiently  generic  to  denote  "  any 
application  of  water,"  and  the  translation  suc- 
cessfully vindicated,  that  is  conclusive.  The 
ground  now  occupied  by  the  Psedobaptist  po- 
lemics would  need  no  other  defence  ;  and  their 
practice  would  be  justified.  For  the  Baptists  to 
attempt,  then,  to  maintain  their  exclusive  views, 
would  be  obstinate  and  wicked  presumption. 

And  if,  on  the  other  hand,  the  uniform  mean- 
ing of  the  word  used  to  denote  the  ordinance 
be  to  immerse,  that  is  conclusive.  The  ques- 
tion may  be  considered  as  settled  :  Baptism  is 
immersion  ;  and  immersion  only  is  baptism. 
1 


22  CLASSIC    MEANING 

The  whole  question,  therefore,  turns  on  the 
meaning  of  the  word  ^anjitpd.  "With  this 
clew  to  guide  our  inquiries,  both  parties  must 
abide  the  result.  There  are,  it  is  true,  other 
data  upon  which  the  question  may  be  settled  : 
there  are  historical  and  standing'  facts ;  and 
there  .are  circumstances  of  note,  connected  with 
the  administration  of  the  ordinance,  as  narrated 
in  the  New  Testament ;  and  there  are  the  places 
where  it  was.  administered,  specially  chosen  as 
being  adapted  to  that  purpose  ;  and  there  is  the 
symbolic  import  of  the  rite  ;  and  there  are  figur- 
ative allusions.:  from  these  data  alone,  even 
though  we  were  ignorant  of  the  meaning  of  the 
term  employed  to  indicate  the  ordinance,  an  an- 
swer to  the  question,  clear  and  decisive,  could  be 
deduced.  Yet,  independently  of  these  consid- 
erations, or  using  them  only  for  example  and 
illustration,  the  whole  question  may  turn  on 
the  meaning  of  the  word  QaitxiXpi. 

It  is,  then,  a  philological  question.  We  have 
only  to  ascertain  the  meaning  of  a  word.  To 
do  this,  in  a  language  easy  to  be  understood,  of 
which  we  have  numerous  lexicons,  and  'in  which 
we  have  a  copious  literature,  would  not.  seem  a 
difficult  task.  Nor  is  it  in  fact.  Perhaps  there 
is  not  another  word  in  the  Greek  language, 
with  respect  to  which  this  task  could  be  more 
easily  executed  than  the  word  fioimi^o)- — it  is  of 
so  frequent  occurrence  in  Greek  writers.,  and  so 
uniform  in  its  sense.  How  is  it,  then,  that 
there  is  a  dispute  about  its  meaning  ?  The 
charge  so  often   laid    against  Mr.   Carson    an- 


of  BA1ITIZII.  23 

swers  the  question.  Men'  decide  upon  their 
creed,  and  "  take  their  position,"  beforehand, 
and  then  go  to  the  Classics  and  to  the  Bible 
with  "  a  purpose  to  serve,"  a  Creed  or  Con- 
fession of  Faith  to  defend.  Charity  reminds 
us  of  the  power  of  prejudice  instilled  from 
very  infancy.  The  prejudices  of  education 
are  almost  omnipotent,  especially  when  strength- 
ened by  the  concurrence  of  the  prejudices  of 
sect.  Candor  and  sincerity  are  seldom  a  match 
for  them.  The  good  man  knows  not  how  far 
they  influence  his  opinions  or  conduct.  Char- 
ity requires  us  to  make  large  allowances,  in  this 
respect,  for  those  who  maintain  a  controversy 
upon  a  question  turning  upon  so  plain  a  point 
as  the  meaning  of  the  word  fianTi^w,  and  reject 
the  evidence  of  a  specific  sense,  so  abundantly 
furnished  in  the  Greek  language  and  litera- 
ture. 

What  then  is  the  meaning  of  the  word  @un- 
t*£w  ?  The  readiest  way  to  satisfy  the  inquiry 
would  seem  to  be  to  consult  the  lexicons.  But, 
says  Mr.  Hall,  "  Carson  admits  he  has  all  the 
lexicographers  against  him."  We  are  becom- 
ing familiar  with  this  cry  of  "  Carson  against 
the  world  !"  But  the  assertion  is  none  the  more 
true  for  the  frequency  of  its  repetition.  In  the 
sense  in  which  it  is  made,  in  any  sense  service- 
able to  the  cause  which  it  is  intended  to  serve, 
it  is  not  sustained  by  fact.  The  whole  of  what 
Mr.  Carson  says  oh  this  head — the  remark 
here  quoted  taken  with  its  context — conveys  an 
idea  very  different  from  that  which  he  is  made 


24  CLASSIC    MEANING- 

to  convey  by  isolating  this  remark  from  its  con- 
nection. On  what  point  does  it  admit  the  lex- 
icographers are  against  him  ?  Not  with  regard 
to  the  primary  or  literal  meaning  of  the  word, 
which  is,  as  every  linguist  knows,  the  only 
true  meaning,  as  being  that  to  which  all  figura- 
tive uses  must  be  referred  in  order  to  be  under- 
stood. "  On  this  point,"  he  says,  "  I  have  no 
quarrel  with  the  lexicons.  There  is  the  most 
complete  harmony  among  them  in  representing 
dip  as  the  primary  meaning.  ^  #  ^  Ac- 
cordingly, Baptist  writers  have  always  appealed 
with  the  greatest  confidence  to  the  lexicons  of 
even  Psedobaptist  writers.  On  the  contrary, 
their  opponents  have  often  taken  refuge  in  a 
supposed  sacred  or  scriptural  use,  that  may  be 
screened  from  the  fire  of  the  lexicons." 

Further  on,  Mr.  Carson  explains  in  what  re- 
spect the  lexicons  are  against  him.  "  Park- 
hurst,"  he  says,  "  gives  six  meanings  to 
the  word  panTi'^."  I  undertake  to  prove  it 
has  but  one  :  yet  he  and  I  do  not  differ  as  to 
the  primary  meaning  of  this  word.  I  blame 
him  as  giving  different  meanings,  when  there 
is  no  real  difference  in  the  meaning  of  this 
word.  He  assigns  it  figurative  meanings.  I 
maintain  that  in  figures  there  is  no  different 
meaning  of  the  word.  It  is  only  a  figurative 
application.  The  meaning  of  the  word  is  al- 
ways the  same.  Nor  does  any  one  need  to 
have  a  figurative  application  explained  in  any 
other  way  than  by  giving  the  proper  meaning 
of  the  word.     Where  this  is  known,  it  must  be 


of  BALITIZSl.  25 

a  bad  figure  that  does  not  contain  its  own 
light." 

Thus,  Mr.  Carson  "  admits"  the  word  has 
figurative  applications  from  which  the  lexicog- 
raphers correctly  draw  the  meanings  they  as- 
sign it.  But  these  meanings  are  made  out  "  by 
implication"  from  the  one  literal  sense  ;  and  in 
this  one  sense  the  lexicons  all  agree.  This 
sense  is  to  immerse.  Do  the  lexicons  give  the 
definitions  "  to  wash,  to  luet,  to  drench  V 
Doubtless  these  definitions  were  correctly  in- 
ferred from  the  passages  where  the  word  oc- 
curs :  yet  this  ivashing,  ivetting,  drenching,- 
was,  in  every  instance  where  fywitiiQn  conveys 
those  ideas,  the  result  of  an  immersion.  And 
so  it  is  with  every  secondary  or  figurative  sig- 
nification :  we  correctly  apprehend  it  only  by 
resolving  it  into  the'  one  primary  sense  'to  im- 
merse.*    We  have   a    striking  exemplification, 

*  "  To  explain  this  point  more  clearly,"  says  Mr.  Carson,  "  I 
shall  lay  down  a  canon,  and  by  this  I  mean  a  first  principle  in 
criticism."  p.  81.  "  That  which  does  not  contain  its  own  evidence 
is  not  entitled  to  the  name  of  a  critical  canon.  I  do  not  request 
my  readers  to  admit  my  canon.  I  insist  on  their  submission — 
let  them  deny  it  if  they  can.  My  canon  is,  that  in  certain  situ- 
ations,   TWO    WORDS,    OR    EVEN     SEVERAL     WORDS,   MAY     WITH 

equal  propriety  fill  the  same  place,  though  they  are  all  es- 
sentially different  in  the  significations.  The  physician,  for  in- 
stance, may,  with  equal  propriety  and  perspicuity,  say  either 
"  dip  the  bread  in  the  wine,"  or  "  moisten  the  bread  in  wine." 
Yet  this  does  not  import  that  dip  signifies  to  moisten,  or  that 
moisten  signifies  to  dip.  Each  of  these  '  words  has  its  own  pe- 
culiar meaning,  which  the  other  does  not  possess.    Dip  the  bread 


26  CLASSIC    MEANING 

in  this  statement  of  what  Mr.  Carson  "admits," 
of  the  misrepresentation  which  may  be  made  of 
a  man's  sentiments  by  fixing  upon  some  de- 
tached observation. 

And  thus  Mr.  Carson,  having  explained,  as 
well  as  defined,  his  position,  amicably  adjusts 
the  difference  between  himself  and  the  lexicog- 
raphers, and  finds  them  all  on  his  side. 

But,  in  this  general  defection  and  desertion 
of  the  lexicographers  from  the  standard  of  Pae- 
dobaptism,  the  "  Chronicle  of  the  Church"  has 
placed  Mr.  Hall  at  the  head  of  a  reinforcement 
of  three  "  native  Greeks,"  with  which  veteran 
band  he  proposes,  "  triumphantly,  to  meet 
challenge  and  defiance."  It  must  be  that  he 
appropriates  to  himself  the  promise,  "  One 
shall  chase  a  thousand,  and  two  shall  put  ten 
thousand  to  flight:"  otherwise,  he  would  not 
take  the  field  against  such  fearful  difference. 
He  would  not  venture  with  his  Grecian  three, 
Spartans  though  they  were,  to  encounter  the 
host  of  lexicographers,  critics  and  commenta- 
tors, who  have  arrayed  themselves  under  the 
adverse  standard. 

does  not  say  moisten  the  bread,  yet  it  is  known  that  the  object  of 
the  dipping  is  to  moisten. 

"  Now,  it  is  from  ignorance  of  this  principle  that  lexicographers 
have  given  meanings  to  words  which  they  do  not  possess  ;  and  have 
thereby  laid  a  foundation  for  evasive  criticism  on  controverted 
subjects,  with  respect  to  almost  all  questions.  In  Greek  it 
might  be  said  with  equal  propriety  devauv  fv  OlP(D,  or 
fiuifnti  e.v  OiJ'O),  moisten  in  wine,  or  dip  in  wine  ,-"  and 
from  this  circumstance  it  is  rashly  and  unphilosophically  con- 
cluded that  one  of  the  meanings  of  fiamix)  is  to  moisten.'''' 


OF   BAllTIZfL.  27 

But  let  us  see  how  much  reliance  Mr.  Hall 
may  justly  place  upon  these  three  native 
Greeks.  "  The  oldest  is  Hesychius.  He  gives 
only  the  word  (9«ttto>,  [bapto,]^  and  the  only 
meaning  he  gives  is  avulsm,  [antleo]  to  draw 
ox  pump  water."  It  would  be  amusing  to  pro- 
duce some  examples  from  the  Greek  classics, 
and  set  the  editors  of  the  "  Chronicle  of  the 
Church"  to  translating  them  by  this  meaning. 
Take  one  example,  cited  by  Mr.  Hall,  on  page 
30.  "  Hippocrates  says  of  a  certain  liquid, 
that  when  it  drops  upon  the  garments,  they  are 
'  baptoed  :' '"  that  is,  by  this  definition  of  He- 
sychius, the  garments  are  "pumped"  by  drop- 
ping the  liquid  upon  them  !  It  would  be  ex- 
tremely difficult  to  find  a  passage  in  the  clas- 
sics where  this  meaning  would  make  any  bet- 
ter sense  than  it  does  in  this  example.  But  it 
is  altogether  superfluous  to  extend  remark  here, 
Bapto  is  never  used  to  denote  the  ordinance  of 
baptism ;  and  it  differs  in  signification  from 
laptizo,  as  we  shall  hereafter  show.  Hesychi- 
us, therefore,  we  dismiss,  as  having  no  evi- 
dence to  give  in  the  case  before  us,  and  not  to 
be  trusted  if  he  had. 

"  Next  in  order  comes  Suidas,  who  gives  only 
§ami:i»  [baptizo],  and  defines  itnlwo)  [pluno], 
to  wash"     But  tcIwo)  does  not  include  different 


*  The  fact  that  "he  gives  only  pamw,"  and  leaves  out  a 
word  so  much  used  as  ^arcTi'Co),  is  sufficient  to  condemn  his 
authority.  We  should  expect  a  dictionary  so  defective  in  words 
to  be  defective  also  in  definition. 


28  CLASSIC    MEANING 

modes  of  washing.  Its  sense  is  specific.  It  is 
limited  in  its  application  to  the  washing  of 
clothes.  It  means  "  to  rinse  foul  clothes,"  by 
putting  them  into  water,  and  moving  them 
backward  and  forward,  or  upward  and  down- 
ward. It  is  the  most  probable  root  of  the  Eng- 
lish verb  to  plunge.  Its  proper  signification, 
according  to  Donnegan,  is  "  to  wet  or  soak  in 
water."  This  definition  of  Suidas  approaches 
"  to  immerse"  sufficiently  near  to  entitle  him 
to  rank  with  other  lexicographers  who  explicitly 
so  define  the  word  ^umi"jx)%  His  authority, 
therefore,  is  all  in  favor  of  immersion. 

Gases^  remains.  His  first  definition,  as  cit- 
ed from  the  "  Chronicle  of  the  Church,"  is 
Bqb/m  [brecho],  which  is  translated  "  to  wet, 
moisten,  hedeia"  His  translation  demands  some 
remark.  We  have  no  hesitation  in  saying  that, 
in  the  connection  in  which  it  is  made,  it  is  cal- 
culated to  deceive.  It  is  not  uncommon  to  hear 
Psedobaptists,  who  are  unacquainted  with  Greek, 
affirm  that  baptizo  means  "  to  bedew,"  and  refer 
for  their  authority  to  this  translation  of  Gases' 
definition.  Every  Greek  scholar  knows  that 
baptizo  never  has  any  such  sense  ;  but  the  En- 
glish reader  needs  to  be  informed  that  it  is 
Bqpp)  [brecho],  not  baptizo,  which  Mr.  Hall,  or 
"  the  Chronicle,"  has  defined.  To  defend  those 
definitions  as  applicable  to  baptizo,  it  must  be 
assumed  that  when  one  word  may  be  used  to 
define  another,  the  two  words  are,  in  every  sense, 

*  Gases  appears  in  Mr.  Hall's  book   as  "  a  learned  Greek,"  of 
the  beginning  of  the  present  century. 


of  BA1ITIZSI.  29 

synonymous.  If  it  be  so,  all  languages  must 
abound  in  synonymes.  Indeed,  as  all  words 
are  defined  by  other  words,  we  might,  upon  the 
principle  here  introduced,  extend  the  chain  of 
synonymes  to  every  word  in  a  language,  or  in 
all  languages. 

Take  the  English  verb  dip  and  follow  up 
this  principle  in  defining  it.  One  definition  of 
that  verb  by  Webster  is,  to  wet :  therefore  to 
dip  and  to  wet  are  synonymous,  i.  e.  all  wetting 
is  performed  by  dipping.  One  meaning  as- 
signed to  the  verb  wet,  is  to  sprinkle;  therefore 
to  dip  and  to  sprinkle  are  synonymous.  One 
sense  of  the  verb  sprinkle,  is  to  rain  moderately: 
therefore  to  dip  signifies  to  rain  moderately. 
To  rain  is  "  to  fall  in  drops  from  the  clouds :" 
therefore  to  dip  signifies  to  fall  in  drops  from 
the  clouds.  Shall  we  pursue  this  absurdity  far- 
ther ?  This  is  exactly  the  principle  upon  which 
it  is  made  out  that  fianTi'Qu)  signifies  to  bedew. 
Gases  defines  it  Bqf%w  [brecho] ;  the  two  words 
are,  at  once,  assumed  to  be,  in  every  sense,  sy- 
nonymous ;  and  every  signification  of  brecho 
is  carried  back  and  applied  to  baptizo.  Such 
imposition  upon  the  unlearned  deserves  expo- 
sure. 

The  reason  why  one  word  may  be  used  to 
define  another,  and  yet  the  two  not  be  univer- 
sally synonymous,  is  that  the  one  is  more 
generic  than  the  other,  that  is,  the  one  embraces 
more  particulars  than  the  other.  It  rests  on  the 
axiom,  that  the  less  is  contained  in  the  greater. 
Thus  §qexm  [brecho]  means  to  wet  in  any  man- 


30  CLASSIC    MEANING 

ner,  by  any  application  of  water.  Of  course  it 
includes  immersion  ;  and  in  that  sense  it  defines 
BakiitfA — in  no  other.  Had  brecho,  the  defini- 
tions of  which  are  thus  attempted  to  be  palmed 
upon  us  for  those  of  baptizo,  been  employed 
in  the  New  Testament  to  express  the  initia- 
tory ordinance,  no  controversy  could  ever  have 
arisen  on  the  subject.  There  would  have  been 
no  Baptists  :  indeed,  there  would  have  been  no 
John  the  Baptist.  The  rite  would  have  been, 
beyond  dispute,  as  generic  as  the  sense  which 
Mr.  Hall  and  others  struggle,  against  all  the 
evidences  of  philology  and  history,  to  impose 
upon  baptizo. 

Gases  gives  two  more  definitions  :  "Aoi/w  [louo] 
to  wash;  to  bathe;  avileco  [antleo]  to  draw,  to 
pump  water.  These  are  "  chronicled"  as  "  the 
definitions  of  a  native  Greek,  who  not  only  does 
not  give  immersion  as  the  primitive  significa- 
tion of  baptizo,  but  who  does  not  give  it  at  all, 
except  inferentially.".  Yet  "  his  lexicon  is  of 
the  ancient  Greek  language,"  Mr.  Hall  informs 
us.  We  will  therefore  bring  some  examples 
from  the  Greek  classics,  for  any  student  who 
uses  Gases'  lexicon  to  translate. 

Polybius,  in  Lib.  i.  §  51,  describes  the  naval 
battle  between  the  Romans  and  the  Carthagi- 
nians, which  took  place  off  Drepanum  on  the 
island  of  Sicily.  The  battle  was  fierce  to  des- 
peration ;  and  one  of  its  results  was  nolla  tup 
o-M*qZ)v  f:-)U7tt(^opto,  many  of  the  vessels  were  bap- 
tized. Does  he  mean  "  many  of  the  vessels  were 
wet,  moistened,   bedeioed,  washed,  or  pumped?" 


of  BAIITIZn.  31 

Which  of  these  senses  do  you  prefer  ?  Or  will 
you  admit  the  authority  of  common  sense,  and 
understand  that  the  ships  were  sunk?  Under 
similar  circumstances,  in  Lib.  xvi.  §  5,  he  speaks 
of  a  quinquereme  as  (tamtoftivyv  [baptized], 
sunk.  The  word  is  of  frequent  occurrence  in 
Polybius,  always  in  the  same  unequivocal  im- 
port. 

Diodorus  Siculus,  .  Lib.  i.  p.  49,  Dindorf's 
edition,  speaking  of  the  inundations  of  the  Nile, 
says  ;  "  and  many  of  the  land  animals,  being 
caught  by  the  river  arid  baptized  [pamilofievu] 
perish"  Do  you  understand  that  the  animals 
perished  by  •  being  wet,  moistened,  bedewed, 
ivashed,  or  pumped  ? 

When  Porphyry  represents  the  sinner  as 
baptized  up  to  his  head  ■[Bamlteiai  [iszql  xecpa- 
fyg]  in  the  Styx,  a  fabled  river  in  hell,  does  he 
mean  that  the  sinner  endures  the  dreadful  pun- 
ishment of  being  wet,  moistened,  bedeived, 
washed,  or  pumped, — up  to  his  head  in  the 
river  ? 

Hippocrates  says  (p.  532,)  Mi]  yslaoco  rov 
11-jv  vrja  nolloiat,  cfOQTioioi  fiamiaovia,  sna  ^istu- 
cpopsvoi'  jnq  duXatTr^  on  xarsfivdiosv  avTijv  7ili]Qi]  ; 
"  Shall  I  not  laugh  at  the  man  who  baptizes 
his  ship  by  overlading  it ;  then  complains  of  the 
sea  that  it  ingulfs  the  full  vessel  ?"  Here,  the 
same  consequence  of  overlading  the  ship  is  ex- 
pressed, in  separate  clauses,  by  ftamlZo)  [bap- 
tizo],  and  xaiafivdltw  [katabuthizo]  to  ingulf, 
or  swalloio  up  in  the  abyss.  The  man  is  said 
to  baptize  his  ship ;  and   the    same    fate  of  the 


32  CLASSIC    MEANING 

ship  is  expressed  by  saying  the  sea  ingulfs  it. 
But,  according  to  Gases'  lexicon,  the  man  by 
overlading,  toets,  moistens,  bedeivs,  ivashes  or 
pumps  his  ship ;  and  thus  wetting,  moistening 
&c.  appears  by  the  context  to  be  equivalent  to 
ingulfing  ship  and  cargo  in  the  sea! 

Lucian,  in  his  dialogue,  "Timon  the  man-ha- 
ter," puts  these  words  into  the  mouth  of  Timon: 
"  If  I  should  see  a  man  perishing  in  the  fire,  and 
beseeching  me  to  quench  it,  I  would  quench  it 
with  pitch  and  oil ;  and  if  the  winter  torrent 
were  carrying  any  one  away,  and  he  should 
stretch  out  his  hands  and  implore  assistance,  I 
would  thrust  him  away  and  baptize  him  head- 
long [SartTi^ovra  em  xscpahjp'j  so  that  he  might 
not  rise  again."  This  is  wetting,  moistening, 
bedewing,  ivashing,  pumping,  with  some  severi- 
ty in  the  operation. 

It  is  easy  to  multiply  examples  of  this  kind, 
which  prove  that  Gases'  lexicon  is  defective. 
With  such  definitions,  we  cannot  read  "  the  an- 
cient Greek  language."  If  he  has  blundered 
upon  other  words  as  he  has  upon  this,  his 
"  two  volumes  quarto"  must  be  a  literary  prodi- 
gy. Whatever  purpose  is  to  be  served  will  be 
clumsily  served  by  such  authority.  The  cause 
which  is  compelled  to  invoke  such  aid,  must 
indeed  be  desperate.  No  man,  surely,  unless 
driven  by  stress  of  weather,  would  take  shelter 
in  such  a  harbor  as  this. 

We  have  thus  disposed  of  Mr.  Hall's  three 
"native  Greek  lexicographers."  And  we  are 
prepared  to  repeat,  with  increased    confidence, 


OF  BAI1TIZSI.  33 

the  declaration  of  Professor  Stuart,  after  this 
futile  attempt  to  evade  it,  that  "  all  the  lexicog- 
raphers of  any  note  agree  in  the  sense  to  im- 
merse." 

To  confute,  or  confirm,  this  universal  decision 
of  the  lexicons,  recourse  is  had  to  the  classics. 
This  is  a  legitimate  appeal.  We  have  antici- 
pated it  a  little  in  dealing  with  Gases.  Use  is 
the  arbiter  of  language.  The  language  was 
made  before  the  lexicons.  Whatever  decision 
is  fairly  obtained  here,  must  be  final.  We  can 
appeal  to  no  higher  tribunal. 

In  consulting  the  authority  of  use,  the  natu- 
ral course  would  seem  to  be  to  take  a  range 
through  the  standard  writings  of  the  language, 
and  examine  a  sufficient  number  of  passages 
where  the  word  in  question  occurs,  to  determine 
its  generally  received  acceptation.  This  would 
be  a  task  of  some  labor,  if  it  were  to  be  origi- 
nally performed.  But  there  are  two  considera- 
tions which  render  it  unnecessary,  in  the  pres- 
ent state  of  the  question  of  baptism.  One  is, 
the  Greek  classics  have  been  ranged  through,  by 
Professor  Stuart  and  others ;  examples  from 
different  ages  and  dialects  have  been  multiplied; 
philological  skill  and  acumen  have  done  their 
utmost.  It  is  useless  to  repeat  these  investiga- 
tions :  the  result  has  been  given  to  the  world  in 
ably  written  books  and  essays  :  it  is  that  the 
authority  of  use  confirms  the  authority  of  the 
lexicons  :  BaTtr^o)  means  to  immerse. 

The  other  consideration  which  renders  it  un- 
necessary to  go  into  an  extensive  examination 
2 


34  CLASSIC    MEANING 

of  classic  examples  is,  that  Psedobaptist  contro- 
versialists have  now  taken  a  position  which,  if 
it  be  tenable,  and  if  they  are  sound  expositors 
of  such  examples  as  they  select  from  the  classics, 
would  have  greatly  abridged  these  philological 
labors,  had  it  been  occupied  before  the  labors  were 
undertaken.  This  is  the  position  :  "  The  ques- 
tion is  not,  whether  ^ami^oj  sometimes  signifies 
to  immerse,  but  whether  it  never  signifies  any 
thing  else.  ^  ^  This  is  necessary  to  estab- 
lish immersion  as  the  only  mode."^  Variously 
expressed,  but  always  in  tones  or  terms  of  very 
great  assurance,  this  proposition  echoes  from 
the  pulpit  and  leaps  from  the  press.  "  If,  in 
any  one  instance,  it  does  not  mean  to  immerse, 
our  argument  is  gained.  There  must  be  no 
exception"  &c.  Thus  is  it  repeated  and  reite- 
rated ;  but  the  reason  is  not  assigned.  Why  ? 
Wherefore  ?  Surely,  this  assumes  not  the  dig- 
nity of  an  axiom.  It  is  not  self-evident.  We 
are  in  search  of  the  meaning  of  Banxit^.  Why 
shall  we  not  regulate  our  investigations  by  the 
same  laws  in  finding  the  meaning  of  this,  as  of 
any  other  word  ?  What  principle  of  linguis- 
tic legislation  prescribes  us  this  rigid  rule  ? 
What  exempts  this  word  from  the  common  law 
of  language  ?  Or  has  Buttti'zoj  met  with  some 
designing  abettors  by  whom  it  has  been  instigat- 
ed to  revolt  against  all  constituted  authority, 
and  disown  all  the    customary   jurisdictions   of 

*  Ridgley's  Divinity,  vol.  IV.  p.  175,  note.  But  the  same  ground 
is  generally  taken. 


OF  BAUTIZSl.  35 

the  language  ?  If  so  it  must  be  taught  to  re- 
turn to  its  allegiance. 

The  ground  arrogated  by  our  Psedobaptist 
friends  is,  "  If  in  any  one  instance  baptizo  does 
not  mean  to  immerse,  our  argument  is  gained  :" 
or,  to  employ  the  martial  figure  by  which  we 
sometimes  hear  the  same  thought  expressed, 
If  we  make  a  breach  at  a  single  point,  the  cita- 
del falls  !  It  admits  of  a  question  whether  this 
figure  is  quite  applicable.  In  warlike  opera- 
tions, a  breach  made  in  the  wall  generally  se- 
cures possession  of  the  fortress  to  the  besiegers. 
The  question  here  would  be  whether  the  dis- 
covery of  one  single  instance  in  which  the  word 
does  not  mean  to  immerse,  would  be  equivalent 
to  a  breach  in  the  wall.  To  prove  the  affirma- 
tive, and  thus  legitimate  the  figure,  would  de- 
mand some  argument.  Indeed,  it  cannot  be 
proved.  Some  more  hyperbolical  figure  is  re- 
quisite to  adumbrate  this  proposition.  It  should 
be,  If  we  extract  one  stone  from  the  edifice  it 
falls !  Whether  this  figure  is  true  to  nature, 
whether  from  the  extracting  of  one  stone  the 
edifice  does  fall,  is  no  matter:  it  corresponds  to 
the  idea  which  it  is  designed  to  shadow  forth, 
whereas  the  other  does  not. 

And  on  this  one  stone  which  it  is  threatened 
to  extract  from  the  Baptist  edifice,  the  Psedobap- 
tist. brethren  think  to  found  their  system  !  Will 
not  the  foundation  be  narrow  ?  Will  such  a 
cone  reversed  be  sure  to  maintain  its  centre  of 
gravity  ?  Will  the  worshippers  feel  secure  in 
such  a  temple  ?     Are  they  satisfied  to  build  on 


36  CLASSIC    MEANING. 

so  small  a  foundation  ?  Yet,  it  is  not  certain 
that  the  one  stone  can  be  extracted.  The  great 
Master  Builder  seems  to  have  used  a  firm  ce- 
ment. It  is  certain,  that  the  crowbars  and  ham- 
mers of  philology  and  theology  have  hitherto 
been  plied  upon  the  walls  of  the  building  in 
vain.  It  retains  all  its  original  materials,  firm 
as  ever. 

It  is  remarkable  indeed,  if,  in  the  whole  com- 
pass of  Greek  literature,  baptizo  never  means 
any  thing  else  but  to  immerse.  Hardly  a  word 
in  any  language  is  confined  to  one  sense.  Yet 
there  is  always  a  leading,  literal  meaning  which 
renders  words,  where  there  is  not  a  "  purpose 
to  serve,"  sufficiently  definite.  Why  is  not 
that  sort  of  definiteness  which  satisfies  us  with 
respect  to  other  words,  sufficient  to  establish  the 
signification  of  baptizo  ?  The  only  answer  is, 
because  it  involves  a  controverted  point  in  the- 
ology. To  admit  it,  would  be  to  forsake  a  dar- 
ling tradition  which  the  church  has  long  fondled 
upon  her  bosom. 

However,  though  there  is  no  principle  involv- 
ed in  this  question  by  which  we  are  "  bound  to 
show  that  ftuTTiCb)  never  signifies  any  thing 
else  but  to  immerse,"  yet  the  progress  of  the 
controversy  hitherto,  with  all  the  "hunting  over 
the  classics"  of  which  it  has  been  the  occasion, 
has  certainly  not  produced  an  example  of  any- 
other  meaning.  The  Baptists  may,  without 
much  hazard,  occupy  the  ground  thus  assigned 
them.  They  will  run  little  risk  of  a  defeat,  if 
they  find    themselves    (though  as  a  body  unde- 


of  BAIJTIZSl.  37 

signedly)  intrenched  upon  this  very  ground,  and 
secure  after  repelling  so  many  assaults  conduct- 
ed in  such  a  spirit.  And  some  of  them  have 
stood  intrenched  here,  with  increasing  confidence 
in  the  strength  of  the  position. 

Having  thus  assigned  us  our  position,  the  Pa> 
dobaptists  take  theirs.  One  or  two  examples 
from  the  classics  are  deemed  sufficient  to  effect 
the  necessary  "  breach,"  by  which  "  the  citadel 
must  fall."  Let  us  examine  some  of  the  exam- 
ples relied  on  for  this  purpose. 

Mr.  Hall  (p.  50)  takes  two  or  three  of  Mr. 
Carson's  examples  :"  He  does  not  however 
"  take  them,"  as  he  says,  "  in  course  and  almost 
at  random  on  pages  83,84;"  but  culls  them 
from  numerous  passages  over  at  least  fourteen 
pages,  from  page  83  (probably  from  page  1)  to 
page  97.  The  examples  are  of  the  same  gene- 
ral character.  They  all  involve  what  by  a 
very  customary  solecism,  is  called  "  partial  im- 
mersion;"— "  baptized  up  to  the  middle"  "  bap- 
tized up  to  the  head"  "  baptized  his  hand  in 
blood."  The  classics  contain  more  examples 
of  this  kind.  The  first  may  serve  as  a  specimen 
of  them  all. 

It  is  found  in  Polybius,  Lib.  iii.  §  72.  It  re- 
lates to  fording  the  river  Trebia  by  the  Roman 
soldiers  under  Tiberius.  The  historian  says, 
[iblig  ewg  twv  fiaai&v  oi  ns'Qoi  @ami'C:o[i£voi,  die- 
fialvov,  that  is,  scarcely  baptized  to  the  ivaist,  the 
footmen  crossed  the  river.  Robinson,  in  his 
Dictionary  of  the  New  Testament,  cites  this 
passage  with  the  remark  "  spoken  of  men,  par- 
2* 


38  CLASSIC    MEANING 

tially ;"  and  on  such  grounds  it  has  been  claim- 
ed that  the  word  sometimes  implies  "  partial 
immersion."  How  such  a  claim  is  to  be  sus- 
tained by  such  references,  is  difficult  to  conceive. 
Casaubon,  in  his  Latin  version  of  Polybius, 
renders  the  passage,  Ut  pectoribus  tenus  qui 
transibant  merger entur.  This  is  good  Latin  ; 
and  it  furnishes  the  same  evidence  precisely 
that  mergo  denotes  partial  immersion.  An 
English  translator  would  render  it,  correctly, 
"  immersed  to  the  waist."  We  often  say  in 
English,  "  dipped  to  the  brim,"  "plunged  to  the 
neck,"  "  immersed  to  the  chin,"  and  so  of  any 
other  word  ordinarily  understood  to  signify  to 
put  under  water.  So,  then,  to  immerse  does 
not  mean  to  immerse  !  In  fact,  by  the  principle 
upon  which  this  inferential  sense  is  deduced  from 
baptizo,  there  is  no  word  in  any  language  which 
means  to  immerse;  for  there  can  be  none 
which  may  not  thus  be  limited  by  qualifying 
adjuncts.  It  wTould  require  a  good  deal  of 
rhetorical  skill  to  express,  by  a  circumlocution, 
the  idea  commonly  attached  to  immersion.  It 
could  hardly  be  done  without  the  aid  of  some 
very  significant  gestures. 

The  manifest  truth  is,  in  such  instances,  as 
elsewhere,  total  immersion  is  expressed.  The 
sense  of  the  verb  is  predicated  only  of  the  part 
under  the  water,  not  of  the  part  above.  It  is 
not  said  that  the  part  above  the  waist  was 
baptized.  So  much  of  the  body  as  is  de- 
signated was  totally  immersed.  Mr.  Carson's 
"  ancient    classics"    do  not   "  fail  him     here." 


of  BAnrizn.  39 

"  When  will"  learned  divines  "  cease  this  play 
upon  the  word,"  and  abandon  an  attitude  oppo- 
sed to  all  the  philosophy  of  human  language, 
and  which  often  brings  them  into  hostile  contact 
with  common  sense  ! 

Another  example  often  relied  on,  is  the  well- 
known  verse  of  the  Sibyl,  predicting  the  destiny 
of  Athens,  cited  by  Plutarch  in  his  life  of 
Theseus,  in  these  words  :  Aoxog,  fiunjitry  Juvcu 
rot  ov  defug  eariv.  Thou  mayest  be  dipped 
[baptized,]  O  bladder,  but  it  is  not  permitted 
thee  to  sirik.  To  translate  it  thus,  it  is  declared, 
involves  a  plain  contradiction :  for,  if  it  were 
not  permitted  to  sink,  how  could  it  be  dipped  ? 

It  should  be  borne  in  mind,  that  the  object  of 
the  anti-immersionists  is  not  to  prove  aspersion, 
nor  any  thing  else  in  particular,  but,  by  any 
means,  to  refute  "  Baptist  errors."  Hence,  no 
meaning  is  assigned  to  baptizo  in  this  place  :  it 
is  only  appealed  to  to  prove  non-immersion — to 
favor  the  cherished  doctrine  that  baptism  is  a 
generic  term,  denoting  in  the  New  Testament 
a  glorious  uncertainty. 

Now,  it  ought  to  be  noted,  that  this  seeming 
contradiction,  this  paradox,  constitutes  the  pecu- 
liar characteristic  of  the  ancient  oracular  re- 
sponses and  Sibylline  verses.  Some  such  subtle 
ambiguity,  generally  of  less  obvious  import  than 
this,  distinguished  all  those  pretended  prophe- 
cies. 

Allusion  is  here  made  to  the  leather  bottles, 
or  wine  skins,  which  were  in  use  among  the  an- 
cients.    They  were   made    generally  of   goat 


40  CLASSIC    MEANING 

skins  ;  and,  when  corked,  were  buoyant  in  con- 
sequence of  the  inclosed  atmosphere.  Such  a 
bottle  might  be  immersed  by  the  pressure  of  the 
hand  ;  but  would  immediately  emerge  when 
the  pressure  was  removed.  The  fancied  con- 
tradiction in  the  above  translation  vanishes  by 
a  plain  grammatical  criticism.  BamiTja  is  an 
active  verb;  8wm  [duno],  the  verb  rendered 
"  to  si?ik"  is  neuter.  Bamit^  [baptize]  there- 
fore, in  the  passive  voice,  means,  thou  mayst  be 
immersed  by  the  action  of  some  external  agent : 
■dwcu  [dunai],  to  sink,  in  a  neuter  sense,  i.  e. 
of  its  own  accord.  Thou  mayst  be  immersed 
(viz.  by  the  agency  of  another) ;  it  is  not  per- 
mitted thee  to  sink  (of  thyself). 

By  thus  representing  Athens  under  the  fig- 
ure of  a  wine  bottle,  the  Sibyl  foretold  the  high 
destiny  of  the  state.  Athens  might  be  over- 
whelmed by  her  enemies  in  foreign  wars  and 
in  civil  commotions,  though  she  never  should 
sink  by  her  own  weight ;  but  should  always 
retain  a  buoyancy  which  would  enable  her, 
eventually,  to  rise  above  all  her  troubles.  She 
was  destined  to  be  immortal.  The  word  is  not 
even  used  here  figuratively.  The  verse  con- 
tains a  trope ;  but  ccaxog  [bottle]  is  the  tropical 
word,  not  fiaitTitft  There  is  a  paradox,  but  no 
contradiction.  The  pith  of  the  thought  lies 
entirely  in  the  meaning  to  immerse.  We  shall 
recur  to  this  in  connection  with  the  following 
example- 

The  Scholiast  on  Homer,  (II.  xvi.  333,)  is 
sometimes  cited  as  irreconcilable  with  the  no- 


of  BAnnzn.  41 

tion  of  immersion  assigned  to  Bamt'Qo).  The 
poet  represents  Ajax  as  killing  Cleobulus,  and 
says,  "  He  struck  him  across  the  neck  with 
his  heavy  sword,  and  the  whole  sword  teas 
tvarmed  with  blood."  The  Scholiast  remarks 
upon  this,  "  That  the  whole  sword  was  so 
baptized  [BamtadepTog]  in  blood,  that  it  became 
heated  by  it."  Here,  say  those  who  quote  this 
passage  to  confound  the  Baptists,  the  sword  was 
only  stained  with  blood,  or  the  blood  only  flow- 
ed upon  it  :  there  was  no  immersion. 

Homer,  in  describing  the  death  of  Cleobulus, 
uses  the  strong,  vivid  language  peculiar  to  him- 
self. His  commentators  are  evidently  so  cap- 
tivated by  it,  that  they  think  exaggeration,  in 
setting  off  the  thought,  impossible.  And  who 
does  not  recognize  the  prerogative  of  annotators 
to  stop  him  short  in  his  reading  and  point  him 
to  a  beauty,  and  prove  that  it  does  exist,  even 
though  his  own  obtuseness  should  not  be  able  to 
perceive  it  ?  The  Scholiasts  indulge  in  hyper- 
bole on  this  verse  of  the  bard.  One  of  them, 
Eustathius,  (in  loc.)  paraphrases  and  expands 
it  thus :  "  In  these  words,  Homer,  wishing  to 
exhibit  the  depth  of  the  wound  made  by  the 
sword,  says,  '  He  struck  the  neck  with  his 
sword,  and  the  whole  sword  was  warmed  with 
blood:'  and"  continues  the  Scholiast,  "  Homer, 
conveying  the  suggestion  by  such  a  blow,  says, 
the  whole  sword  sunk  in,  [nav  $iq:og  eiao)  edv,] 
and  the  skin  only  held  on,  and  the  head  hung 
down.1"  All  this  Eustathius  makes  out  from 
the  simple  expression,  "  The  sword  was  warmed 


42  CLASSIC    MEANING 

with  blood."  And  another,  Dionysius  of  Hali- 
carnassus,  the  Scholiast  first  mentioned,  says, 
"  The  sword  was  baptized  in  blood',''1  by  which 
he  doubtless  would  convey  the  idea  that  it  was 
dipped  in  blood — immersed  in  the  very  fountain 
of  Cleobulus'  blood.  No  tamer  thought  could 
satisfy  his  conception  of  the  language  of  the 
bard.  This  is  not  so  great  a  stretch  of  im- 
agination as  is  the  other  of  Eustathius,  given 
above.  Strip  poetry  and  eloquence  of  every 
ornamental  license,  and  in  what  a  despicable 
plight  will  you  leave  them  !  They  would 
sneak  from  the  world,  unfit  and  ashamed  to  be 
seen. 

One  remark  more  here.  Eustathius,  as  ren- 
dered above,  says,  "  The  whole  sword  sank  in." 
To  express  this  thought,  he  uses  the  verb  <Ww 
[duno] .  So  one  scholiast  on  the  place  uses  BanxiXja 
[baptizo] ;  another  dvpw  [duno].  Now,  if  there 
were  any  purpose  to  serve,  we  have  the  same 
ground  upon  which  to  raise  an  argument  to 
prove  that  dwu  does  not  mean  to  sink  or  go 
under,  which  is  taken  to  show  that  fiamitco  does 
not  mean  to  immerse.  "  The  sword  duno'd  in" 
must  mean  either  into  the  blood  or  into  the  neck: 
in  the  first  case,  one  interested  might  argue  just 
as  an  adversary  of  immersion  argues  : — in  the 
other  case,  he  would  say,  "  The  sword  was  cer- 
tainly not  totally  sunk  in  the  man's  neck,: — 
in  no  sense  could  it  be  said  to  go  wholly  under: 
only  the  centre  of  the  blade  was  covered ;  not 
the  hilt  nor  the  point. 

Recur  now  to  the  verse  of  the  Sibyl :  "  Thou 


of  BATITIZSI.  43 

mayst  be  dipped  [baptized] ;  but  it  is  not  per- 
mitted thee  to  sink."  dovco  [duno]  is  the  verb 
here  rendered  "  to  sink  ;"  and  on  this  sense  of 
dupco  the  argument,  by  which  it  is  attempted  to 
be  shown  that  (tanutfa,  in  this  example,  cannot 
mean  immerse,  entirely  depends.  Recollect, 
the  argument  is,  that  to  translate  baptizo  "  im- 
merse" involves  a  plain  contradiction ;  for  if  a 
thing  were  not  permitted  to  sink,  how  could 
it  be  immersed  ?  But  this  fancied  contra- 
diction (it  has  no  real  existence,  as  already 
shown)  disappears,  if  duno  does  not  mean  to 
sink.  Hence,  those  who  bring  this  Sibylline 
prophecy  to  support  the  generic  theory,  some- 
times perceive  the  necessity  of  introducing  an 
auxiliary  argument,  sustained  by  classic  refer- 
ences, to  show  that  duno  signifies  "  to  sink  or 
go  under."  But,  by  referring  to  Eustathius, 
the  argument  drawn  from  the  Scholiast  by  our 
opponents  proves  that  duno  does  not  mean  to 
sink  or  go  under.  Now  mark  the  necessities 
of  an  erroneous  theory.  Error  is  always  ne- 
cessitous. To  make  the  verse  of  the  Sibyl  sub- 
serve the  opposition  to  Gospel  baptism,  it  is  ne- 
cessary to  prove  that  duno  means  to  sink  or  go 
under  :  and  to  make  the  language  of  the  Scho- 
liast subserve  the  same  cause,  an  argument  is 
demanded  which  proves  that  duno  does  not 
mean  to  sink  or  go  under.  "  It  means,"  and 
"  it  does  not  mean,"  are  propositions  somewhat 
at  variance.  To  reconcile  them  is  incumbent 
on  those  who  adduce  these  two  classic  exam- 
ples   to    disprove    the  specific  sense  of  baptizo. 


44  CLASSIC    MEANING 

Yet  these  examples  are  much  relied  on,  are 
sometimes  cited  together  in  the  same  sermon, 
and  probably  figure  oftener  than  any  other  in 
discourses  against  the  Baptists.  In  such  palpa- 
ble contradictions  does  Paedobaptism  involve  its 
defenders  ! 

Mr.  Hall  copies  the  example  of  his  brethren, 
who  still  continue  to  press  into  their  service  the 
line  from  the  BaTga/o/uvoinaxlu,  or  "  Battle  of  the 
Frogs  and  Mice,"  in  which,  as  they  sometimes 
tell  us,  a  lake  is  said  to  have  been  baptized  in 
the  blood  of  a  mouse.  Although  the  irrelevan- 
cy of  this  example  has  been,  long  since,  fully 
shown,  yet  perhaps  they  are  not  greatly  to 
blame  for  clinging  to  it  with  such  tenacity ; 
since  it  ivould  be  so  much  to  their  purpose,  if 
the  passage  contained  the  word  fianriio).  It 
claims  a  passing  remark,  merely  to  show,  again, 
to  those  who  are  unacquainted  with  Greek,  and 
are  therefore  exposed  to  be  deceived  by  its 
plausible  introduction,  that  it  has  no  bearing  on 
the  question  whatever. 

Mr.  Hall,  quoting  President  Edward  Beecher, 
says,  "  The  lake  was  bapto' d  with  blood." 
Ah,  then,  it  was  not  baptized  ;  it  was  bapto'd. 
And  this  settles  the  claim  of  the  passage  :  it 
excludes  it  from  all  connection  with  the  present 
question.  Bapto  is  never  used  to  denote  the 
rite  of  baptism.  But  does  not  Mr.  Judson  say, 
and  was  it  not  "  the  turning  point  with  him," 
that  "  bapto  means  alivays  to  dip  or  immerse?"^ 

*  Hall,  p.  30.  The  answer  direct  is  No,  it  was  not  "  the  turn- 
ing point  with  him."  He  assigns  better  reasons  in  his  "  Ser- 
mon." 


OF  BATITIZSl.  45 

Let  us  answer  this  interrogatory  by  propound- 
ing another.  Why  will  not  gentlemen  who 
have  the  facilities  for  understanding  this  mat- 
ter, give  us  their  own  opinions,  the  result  of 
their  own  careful  investigations,  instead  of  Mr. 
Judson's  ?  •  We  seek  the  truth.  If  Mr.  Jud- 
son  has  committed  a  mistake,  can  we  justify 
ourselves  in  averting  our  eyes  from  its  plain 
exposure,  and  obstinately  persisting  in  employ- 
ing it  to  fortify  error  ?  Honest  candor  forbids. 
Truth  is  too  precious  a  jewel  to  be  allowed  thus 
to  evade  our  possession. 

Mr.  Carson,  whose  learning  and  critical 
discrimination  all  are  compelled  to  admit, 
proves  by  a  thorough  investigation,  and  the  pro- 
duction of  numerous  classical  illustrations,  that 
§amoi  [bapto],  which  is  the  word  used  in  the 
example  now  under  review,  has  a  different 
meaning  from  fiamity).  Bapto  has  two  mean- 
ings, to  dip  and  to  dye  :  baptizo  has  but  one, 
to  dip  or  immerse.  The  latter  is  the  word  ex- 
clusively employed  to  designate  the  Christian 
ordinance. 

About  the  time  that  Mr.  Carson's  book  was 
in  course  of  publication,  or  at  least  before.it  had 
found  its  way  to  America,  Professor  Stuart, 
of  Andover  Theological  Seminary,  was  en- 
gaged in  researches  on  the  same  subject,  with- 
out, as  he  tells  us,  any  knowledge  of  Mr.  Car- 
son's labors.  He  arrived  at  the  same  conclu- 
sion as  to  the  point  before  us.  After  examin- 
ing a  great  variety  of  passages ;  he  says,  "  No 
doubt  then  can  remain  that  the  word  fianico 
3 


46  CLASSIC    MEANING 

[bapto]  means  to  tinge  or  color ;  and  in  this 
respect  it  seems  plainly  to  differ  from  partjifya. 
I  find  no  instance  in  which  the  latter  is  employ- 
ed in  this  sense.  There  may  be  some  which 
have  escaped  the  extensive  search  which  I  have 
made.  But  until  I  see  them  produced,  I  must 
believe  that  the  sense  of  tinging  is  appropriat- 
ed only  to  Samo)  [bapto]  and  its  kindred  words 
in  respect  to  form." 

Thus  much  on  the  subject  of  classic  use  sat- 
isfies our  present  purpose.  The  present  state 
of  the  controversy  does  not  require  an  exten- 
sive quotation  of  examples.  That  would  be 
merely  to  copy  Professor  Stuart  and  Mr.  Car- 
son. Their  researches  have  made  the  wide 
field  of  the  classics  unquestionably  ours.  Our 
opponents  tacitly  acknowledge  this,  when  they 
take  up  with  the  forlorn  hope  of  discovering 
some  one  instance  where  SumiLsa  does  not  mean 
to  immerse.  It  is  only  necessary  now  to  review 
the  passages  upon  which  they  venture  a  reliance 
in  this  extremity. 

We  find  our  citadel  still  standing  firm,  with 
"  thus  saith  the  lord"  inscribed  on  the  banner 
that  waves  over  it.  We  are  surer  than  ever, 
after  such  abortive  attempts  to  array  classic  au- 
thority against  us,  that  poam^u  means  to  im- 
merse. We  believe,  confidently,  that  it  never 
means  any  thing  else;  though  we  do  not  hold 
ourselves  bound  to  maintain  that  position.  If, 
after  ransacking  the  Greek  classics  from  gene- 
ration to  generation,  and  century  to  century, 
through    tomes    and   libraries,    our    opponents 


of   BAHT1ZJI.  47 

should  succeed  in  finding  one  example  where 
the  word  does  not  mean  to  immerse,  we  should 
not  hold  it  of  sufficient  importance  to  destroy 
the  authority  of  nine  hundred  and  ninety-nine 
examples  where  it  has  that  sense. 

But  here  springs  up  a  new  difficulty,  and, 
like  some  Stygian  ghost,  stares  upon  us  with 
grim  features.  Words  change  their  sense,  and 
sometimes  get  a  peculiar  sense.  Consul,  for 
instance,  imports  a  very  different  office  from 
what  it  once  did.  The  word  prevent  formerly 
meant  to  go  before ;  it  now  means  to  hinder. 
Mr.  Hall,  with  much  parade  of  law  and  history, 
though  to  use  his  own  language,  there  is  "  not 
much  gospel"  in  it,  has  proved  incontestably 
that  the  word  "  provisions"  in  a  law  passed  in 
the  reign  of  Edward  III.  "  does  not  mean  grain 
or  victuals  or  stores  of  any  kind."  Other  in- 
stances might  be  adduced.  Suppose  we  were 
to  multiply  them  indefinitely,  what  would  they 
prove  ?  Why  the  simple  proposition,  "  Words 
change  their  sense."  And  who  would  have 
denied  it,  without  proof?  You  will  not  surely 
claim  to  infer  from  such  examples  any  particular 
proposition — only  a  general  one.  You  would 
not  infer  that  any  particular  word  has  changed. 
You  would  not  state  your  syllogism  thus :  Some 
words  change  their  sense ;  quill  is  a  word ; 
therefore  quill  has  changed  its  sense.  A  logi- 
cian would  call  this  undistributed  middle.  It 
is  like  saying,  Some  men  have  died  in 
1843  :  Prince  Albert  is  a  man  :  therefore  Prince 
Albert  is  dead. 


48  CHANGE    OF    MEANING 

To  hunt  up  examples  of  this  kind  is  alto- 
gether superfluous.  They  can  serve  but  to 
prove  what  every  body  admits.  They  can  have 
no  bearing  on  the  question  which  engages  our 
present  inquiries,  namely,  What  is  the  mean- 
ing of  the  word  ^utvti'Cm?  This  is  a  definite 
question  from  which  we  must  not  ramble.  Has 
this  word  changed  its  sense  ?  If  it  can  be  shown 
that  it  has,  or  had  previously  to  the  writing  of 
the  New  Testament,  a  point  will  be  gained  by 
the  abettors  of  sprinkling,  pouring,  etc.  '  We 
affirm  that  it  has  not :  and  we  seem  to  have 
accomplished  what  the  laws  of  controversy  do 
not  require  of  us*  i.  e.  to  have  proved  this  neg- 
ative. We  take  the  whole  range  of  Greek 
literature,  adduce  examples  of  use  from  each 
period  and  every  dialect,  and  find  throughout 
but  one  uniform  signification.  In  the  Hellen- 
istic Greek,  or  "  Greek  of  Judea"  if  you  please, 
Josephus  furnishes  copious  illustration  of  the 
same  unvariable  meaning.  The  word  is  com- 
mon with  him  always  in  the  acceptation  to  dip, 
to  immerse. 

But  there  is  another  subterfuge :  Were  it  ad- 
mitted that  the  word,  in  profane  writers,  never 
means  anything  else,  would  it  necessarily  have 
that  meaning  in  the  Scriptures  ?  This  ques- 
tion is  often  asked  from  the  pulpit  in  tones  and 
manner  which  import  a  very  confident  negative, 
like  this  of  Mr.  Hall  (p.  52.):  "  Their  entire 
agreement  in  using  the  word  to  denote  only  an 
immersion,  would  by  no  means  settle  the  ques- 
tion." 


IN  BAHTIZn.  49 

This  is  rather  disheartening.  It  tells  us,  in 
so  many  words,  that  we  have  been  employed  in 
weaving  cobwebs  from  the  classics ;  and  here 
is  a  brush  which  sweeps  them  all  away.  Were 
we  disposed  to  indulge  an  envious  spirit,  we 
might  find  consolation  in  the  fact,  that  our  Pa> 
dobaptist  friends  have  toiled  as  industriously, 
and  expended  as  much  capital,  in  this  flimsy 
manufacture  (as  they  have  suddenly  discover- 
ed it  to  be)  as  we  have.  If  they  have  produced 
fewer  webs,  it  has  been  because,  with  the  most 
exemplary  diligence,  they  could  not  find  mate- 
rial suited  to  their  purpose.  And  the  besom 
carries  away  theirs  with  ours  !  Why  do  they 
not  commence  here?  Why  spend  so  much  time 
and  toil  in  beating  about  the  classics,  if  they 
know  the  game  is  in  another  park?  Is  it  not 
the  case  that  they  recognize  the  authority  of  the 
classics,  as  long  as  a  lingering  hope  remains  of 
settling  the  question  by  it  in  their  own  favor; 
and  discard  it,  when  they  find  it  inflexibly 
against  them  ?  "  Homer  and  Pindar  and  Xen- 
ophon  and  the  classic  Strabo"  would  be  unim- 
peachable witnesses,  were  it  not  that  they  per- 
versely testify  to  immersion. 

The  proposition  now  is,  that  fianTiZa)  "  may 
have  left  its  primary  classic  signification,  and 
[may]  have  received  a  generic  sacred  use."^ 
This  is  the  last  resource.  Hither  is  the  final 
retreat   of    the    defenders    of    sprinkling,    &c. 

*  Bap.  Er.  p.  16.    See  Note  at  the  end. 

3* 


50  SACRED    USE 

Here  they  are  obliged  to  "take  refuge,  that  they 
may  be  screened  from  the  fire  of  the"  classics, 
as  well  as  "of  the  lexicons."  Whatever 
of  the  semblance  of  argument  Mr.  Hall's  book 
contains,  rests  on  this  foundation  entirely.  The 
same  is  true  of  Dr.  Edward  Beecher's  argu- 
ment to  defend  his  theory  of  purification.  It 
depends  entirely  on  a  sacred,  wholly  distinct 
from  the  ordinary,  use.  And  if,  by  attending 
the  sermons  of  Pasdobaptists  on  this  question, 
and  perusing  their  writings  of  recent  date,-  we 
acquaint  ourselves  with  the  present  state  of  the 
controversy,  we  shall  find  that  they  rest  their 
whole  superstructure  on  this  proposition.  They 
have  been  driven  off  from  every  other  ground  ;■ 
and  we  have  reason  to  anticipate  a  desperate 
defence  of  this  position, .  especially  from  those 
who,  like  Mr.  Hall,  evince  a  spirit  which  aims 
at  victory  and  triumph,  as  its  ultimate  object. 
It  is  not  attempted  to  be  maintained  that 
fiamitw  alone  has  this  "  sacred  use."  That 
would  be  suspicious.  Some  other  words  are 
adduced,  or  rather  induced,  to  escort  baptizo 
with  decent  ceremonial,  or  dropping  the  figure, 
exempli  gratia.  Mr.  Hall  finds  in  Acts  23: 
8,  three  words  which  he  compels  to  serve  him 
for  example.  "  In  our  common  version,  the 
passage  reads  thus  :  '  For  the  Sadducees  say 
there  is  no  resurrection,  neither  angel  nor  spir- 
it: but  the  Pharisees  confess  both.'"  In  clas- 
sic Greek,  he  tells  us,  uvaazaaig  [anastasis]  the 
word  rendered  "  resurrection,"  means  "  a  sim- 
ple  rising  up :"    the   word  ayyelo;    [angelos] 


of  BAnnzn.  51 

means  messenger :  and  the  word  rtpsvpta  [pneu- 
ma]  rendered  spirit,  means  wind.  So  that,  con- 
cludes Mr.  Hall,  "  according-  to  the  principles 
on  which  our  translation  is  branded  as  inade- 
quate and  unfaithful  (he  alludes  to  the  claim  of 
the  Baptists  that  certain  words,  which  in  King 
James'  version,  are  only  transferred,  should 
have  been  translated)  we  must  read  it  thus : 
'  for  the  Sadducees  say  there  is  no  rising  up, 
neither  messenger  nor  wind.'"  In  repeating 
this  undevout  parody  of  a  passage  of  the  book 
of  inspiration,  made  out  as  it  is -from  plain  lan- 
guage by  an  effort  at  perversion,  the  admonition 
of  the  poet  is  brought  to  mind  : 

"  But  ne'er  with  wits  profane  to  range, 
Be  complaisance  extended." 

But,  as  Mr.  Hall  repeats  it  several  times,  and 
evidently  relies  much  upon  it  for  effect,  as  his 
example  has  found  imitators  in  the  ministry, 
and,  above  all,  as  it  involves  an  important 
principle,  it  must  be  analyzed. 

At  the  head,  then,  of  this  retinue  of  words 
chosen  to  escort  fiamitM  in  the  mystical  pro- 
cession of  "  sacred  use,"  is  avacrTaaig  [anasta- 
sis],  used  to  denote  "the  resurrection  of  the 
body,  of  which,"  says  Mr.  Hall,  "  the  Greeks 
had  no  idea."  In  the  classics,  it  means  •"  a 
simple  rising  up."  Admitted  :  it  has,  as  a  fig- 
urative application,  "  insurrection  ;"  but  its.  lite- 
ral sense  is  "a  rising  up."  This  sense  runs 
through  the  whole  family,  nouns,  adjectives, 
verbs,  adverbs,  with  aviaxr^ii  [anistemi]   as  pa- 


52  SACRED    USE 

rent  of  them  all.  Is  not  this  the  sense  in  the 
New  Testament  ?  Applied  to  the  resurrection 
of  the  dead,  does  it  not  mean  "  a  rising  up  ?" 
Surely,  it  is  neither  less  nor  more  a  rising  up, 
from  being  said  of  the  dead  than  of  the  living. 
The  act  expressed  is  the  same,  whoever  or 
whatever  may  be  the  subject.  When  used  alone, 
the  thought  is  elliptical ;  tw  vey.gCov  is  under- 
stood. So  is  the  word  resurrection  elliptical 
when  used  alone  ;  "  of  the  dead"  is  understood. 
In  the  passage  before  us  (Acts  23  :  S)  it  is  only 
necessary  to  look  back  one  verse — to  the  6th, 
to  find  the  ellipsis  supplied  :  it  there  reads  ava- 
cnaaig  twv  vexqup,  "  resurrection  of  the  dead" 
So  that,  if  the  book  of  Acts  had  been  put  into 
the  hands  of  a  native  Greek,  he  could  have  un- 
derstood what  was  meant  by  avaaiaaig  [anasta- 
sis]  without  any  explanation  of  this  "  Jewish 
idea,"  and  without  taking  any  word  out  of  its 
common,  classic  signification. 

But  there  is  another  fact  which  would  have 
helped  his  comprehension.  Homer  uses  the 
verb  to  express  ;'  the  resurrection  of  the  dead." 
Every  Greek  who  could  read  at  all,  read  Ho- 
mer ;  and  if  an  author,  so  highly  prized  and  so 
much  read,  had  used  the  word  in  that  sense 
nine  hundred  years  before  the  Christian  era 
(for  that  is  about  the  age  of  Homer),  the  idea 
must  have  attached  itself  to  the  word,  and  ob- 
tained some  familiarity  among  the  Greeks,  be- 
fore the  New  Testament  was  written. 

In  II.  xxiv.  line  551,  Achilles  exhorts  old 
Priam  to  restrain  his  srief  for  the  death  of  his 


of  BAIITIZSl.  53 

son  Hector,  telling  him  his  sorrow  is  unavailing; 
Ovde  i-uv  avazj]aeig,  "  neither  ivilt  thou  raise 
him  from  the  dead.'"  11.  xxiv,  756,  Hecuba, 
lamenting  over  Hector,  speaks  of  Achilles' 
dragging  him  round  the  grave  of  Patroclus, 
Achilles'  friend  whom  Hector  had  slain,  and 
adds  'aveuTrjuev  di  fiw  dvd'  &g,  nor  thus  did  he 
raise  him  (i.  e.  Patroclus)  from  the  dead. 

This  is  rather  an  unfortunate  example  to  il- 
lustrate the  "sacred  use"  Anastasis  has  the 
same  meaning  in  the  New  Testament  which  it 
has  in  the  classics. 

The  same  general  remarks  apply  to  ayyelog 
[angelos].  It  means  messenger  in  the  classics. 
What  else  does  it  mean  in  the  sacred  writings  ? 
It  often  denotes,  in  the  Scriptures,  "  the  mes- 
senger of  the  Lord  :"  but,  with  simple  reference 
to  his  office,  the  messenger  of  the  Lord  is  nei- 
ther more  nor  less  a  messenger  than  the  mes- 
senger of  a  man.  There  is  a  difference  in  dig- 
nity. So  has  the  courier  of  a  king  more  dig- 
nity attached  to  his  character,  than  the  runner 
of  a  stage  office  :  yet  both  are  equally  messen- 
gers. We  learn  that  God  employs,  on  his  er- 
rands of  mercy  or  judgment  to  men,  an  order 
of  beings  inferior  to  himself,  superior  to  men  : 
yet  they  are  only  his  messengers.  Gabriel 
doubtless  enjoys  an  exalted  dignity  at  the 
throne  of  the  Eternal ;  but  the  word  ayyelog 
does  not  express  that  dignity.  It  simply  repre- 
sents him  as  a  messenger.  What  other  offices 
may  be  committed  to  the  seraphim,  we  know 
not ;  they  are  revealed  to  us  only  in  the  office 


54  SACRED    USE 

which  concerns  ourselves,  in  our  present  rela- 
tions to  another  world — "  the  messengers  of 
God  to  men."  The  word  in  the  Bible,  is  ap- 
plied indiscriminately  to  men  and  the  higher 
orders  of  intelligences,  and  even  to  Christ  him- 
self, who  is  "  the  messenger  of  the  covenant." 
Mai.  3:1.  Angelos  has  its  classic  meaning, 
then,  in  the  Bible. 

Mr.  Hall's  learned  friend  who  was  disposed 
to  puzzle  him  with  the  word  nyevfia  [pneuma], 
affirming  that,  in  the  classics,  it  always  means 
toind,  was  either  ignorant  of  the  classical  use 
of  the  word,  or  disposed  to  quibble  on  one  of  its 
meanings.  Stephanus  has  collected  several 
examples  in  his  Thesaurus,  by  which  Mr.  Hall 
might  have  allayed  the  sceptic's  windy  argu- 
ment without  the  potent  charm  of  "  sacred  use." 

Quoting  from  Aristotle,  De  Mundo,  Stepha- 
nus says,  Alioqui  nvevpa  dicitur  -r\  ev  cpvioig  y.av 
^(hotg  xca  diu  ndcPTMV  di^y.ovaa  t^tipv/ug  re  v.ul 
yovljuog  dvala — sometimes  that  animated  and 
'prolific  essence  which  exists  in  plants  and  ani- 
mals, and  pervades  all  things,  is  called  nvsv/nu 
[pneuma].  Those  who  are  acquainted  with 
the  ancient  philosophy,  know  that  this  animate 
principle,  which  the  Peripatetics  and  other  schools 
held  to  exist,  was  not  regarded  as  material.  It 
had  an  existence  distinct  from  all  the  elements 
of  matter.  It  was  the  "  soul  of  the  world" — the 
all  pervading  mind. 

Plutarch,  De  Def.  Oraculi,  says  of  the  Py- 
thia  (priestess  of  Apollo),  y.uxuv  Txrevuuiog  dvaa 
nfajorig,  being  filled  with  an  evil  spirit  [nvev^ua]. 


OF  BATITIZSl.  55 

Or  does  he  mean,  the  priestess  was  filled  with 
an  evil  wind  ?  He  alludes,  of  course,  to  that 
supernatural  inspiration  which  was  supposed 
by  the  ancients  to  be  communicated  to  the  Py- 
thia  from  the  tripod,  and  to  dictate  the  responses 
of  the  oracle.  The  same  writer  says,  in  Axio- 
cho,  370,  El  [ii\  Ti  OeTov  outcd?  Evr\v  Ttvedfia  t^ 
y/f/rj;  unless  indeed  some  divine  spirit  [rtveufux] 
existed  in  the  mind. 

Sophocles,  Oedipus  C.  612.  Kul  nvsvfia 
jfxvTOv  ou7TOt'  dvi'  £p  avdq&ui  cplloig  fisfiijxav,  dire 
ngbg  nokiv  Ttolsi,  and  the  same  spirit  [nvev^a] 
never  entered  into  friendly  men,  nor  in  a  state 
towards  a  state  ;  just  as  we  say  a  spirit  of  kind- 
ness, or  of  enmity. 

These  examples  are  sufficient  to  show  that 
Ttvevfjct  [pneuma]  in  the  classics  means  spirit, 
as  well  as  wind.  The  word  has  not  "  left  its 
classic  signification,"  in  the  sacred  writings. 

So  that,  to  translate  the  passage,  Acts  23  : 
8,  according  to  the  meaning  which  classic  au- 
thority gives  the  words,  does  not  "  make  the 
Bible  speak"  either  "  falsehood  or  nonsense." 
(p.  21.)  It  leaves  it  as  it  is,  excepting  one  word  : 
"  angel"  would  read  messenger,  from  which  the 
English  reader  would  get  the  same  idea  pre- 
cisely which  ayye.log  [angelos]  conveys  to  a 
Greek,  namely,  "  a  heavenly  messenger."  And 
thus  Mr.  Hall's  witty  argumentum  ad  absurdum 
which  has  been  so  often  repeated,  and  at  which 
there  has  been  so  much  chuckling  of  holy 
merriment,  proves  to  be  a  mere  "  rising  of  the 
wind." 


56  SACRED   USE 

Other  words  sometimes  introduced  lend  an 
equally  flimsy  support,  to  the  "sacred  use." 
2uq$  [sarx]  means  flesh  in  the  New  Testament, 
as  well  as  in  classic  Greek.  •  Exudate*  [ecclesia, 
commonly  rendered  church  in  the  English  ver- 
sion] signifies  assembly,  or  congregation.  In 
the  Scriptures,  it  is  often  applied  to  the  congre- 
gations of  the  faithful,  in  their  distinct  organi- 
zations for  worship  and  discipline ;  and  some- 
times to  the  whole  body  of  the  saints,  "  the  as- 
sembly of  the  first  born,"^  the  sacramental 
host  of  God's  elect,  militant,  on  earth,  trium- 
phant in  heaven.  But,  in  either  of  these  ap- 
plications, it  is  only  necessary  to  recur  to  the 
strictures  already  made  upon  angelos  [ayyelog], 
to  show  that  the  word  is  not  used  out  of  its 
common,  classic  acceptation.  An  assembly  of 
saints  or  angels  is  neither  more  nor  less  an  as- 
sembly, than  an  assembly  of  heathen.  &sog 
[Theos]  denotes  a  deity.  To  say  that  a  word 
applied  to  divinity  in  the  character  conceived 
of  by  the  heathen,  assumes  a  new  sense  when 
used  to  designate  the  true  God  with  his  glorious 
attributes,  is  like  saying  that  avdgwnog  [anthro- 
pos]  man,  could  designate  only  a  native  Greek; 
it  could,  by  no  means,  without  a  change  of 
sense,  be  applied  to  a  Jew,  of  the  seed  of  Abra- 
ham, and  distinguished  by  his  national  peculi- 
arities, or  to  a  Eoman  wearing  his  toga  prce- 
texta  and  seated  in  his  curule  chair.  And  the 
English  word  man,  on  this  principle,  could  be 

*  So  the  Greek  reads  in  Heb.  12  :  23. 


of  BAHTlZtt.  57 

properly   applied   only  to  an   Englishman  :    a 
German  or  an  Italian  would  not  be  a  man* 


*  It  is  not  difficult  to  foresee  what  use  criticism  may  make  of 
these  remarks  :  but  no  criticism  can  alter  the  facts,  or  the  phi- 
losophy, upon  which  the  remarks  rest-  Oeog  ^God]  comprehend- 
ed the  Greek's  conception  of  Divinity  :  in  the  philosophical  writ- 
ings, the  word  is  used  in  this  general  sense,  without  reference  to 
any  individual.  That  conception  had  its  foundation  in  truth,  as 
every  system  of  religion  must  have  in  order  to  secure  votaries. 
A  system  of  error,  with  no  basis  or  admixture  of  truth,  never 
has  obtained,  never  can  obtain,  among  men.  The  mind  has  an 
instinctive  perception  of  truth,  over  which  unmingled  error  can 
practise  no  delusion.  The  whole  family  of  man  originally  pos- 
sessed the  knowledge  of  the  true  God  :  upon  this  foundation 
they  built  their  systems  of  idolatry,  finding  out  many  inventions. 
The  Grecians  retained  a  pretty  nearly  correct  idea  of  many— in- 
deed, of  most  of  the  divine  attributes.  Their  heathenism  consist- 
ed in  distributing  those  attributes  among  numerous  fantastical 
deities,  and  in  attempting  to  commingle  them  with  the  passions 
and  propensities  of  depraved  human  nature.  The  Greek,  in  re- 
turning to  the  knowledge  of  Jehovah,  was  not  obliged  to  discard 
his  abstract  ideas  of  Deity.  He  was  obliged  to  discard  his  poly- 
theism, and  to  re-combine  in  one  perfect  Being  the  attributes 
which  the  wild  imagination  of  his  poetical  countrymen  had  dis- 
persed, in  independent  forms  of  existence,  throughout  the  uni- 
verse. And  he  was  obliged  to  give  up  his  efforts  to  unite  with 
the  attributes  of  perfect  holiness  the  heterogeneous  admixture 
of  depravity  and  sin.  In  these  efforts  his  powers  of  imagination 
had,  in  fact,  never  been  able  to  succeed  :  and  hence,  in  the  Greek 
mythology,  sin,  even  when  committed  by  a  god,  was  regarded  as 
sin,  and  received  the  reprehension  of  his  worshippers  :  and  the 
guilt  of  gods  met  retribution  in  the  awards  of  sovereign,  over- 
ruling Fate.  The  God  of  the  Christians,  when  preached  to  the 
Greek,  corresponded  to  his  preconceptions  of  perfect  Divinity. 
Some  of  the  philosophers  had  approached  so  near  to  a  correct 
apprehension  and  exposition  of  the  attributes  of  Divinity,  that 

4 


58  SACRED   USE 

Perhaps  it  may  be  worth  while  to  give  a 
passing  notice  to  Mr.  Hall's  talk  about  trans- 
ferring words  from  one  language  to  another, 
and  adopting  foreign  words  ;  though  his  falla- 
cies, in  all  that  he  attempts  to  pass  for  argu- 
ment, are  so  glaring  as  hardly  to  need  expo- 
sure. Names  of  office,  and  terms  expressive  of 
ideas  entirely  peculiar  to  a  nation,  may  be 
transferred ;  and  no  reader,  in  meeting  with 
such  a  word,  feels  any  interruption  of  the  sense. 
When  history,  or  narrative,  relates  the  transac- 
tions of  a  khan,  a  sheik,  or  a  quang  heep,  the 
mind  refers  these  terms,  naturally  enough,  to 
the  generic  idea  of  an  office,  and  the  sense, 
though  imperfectly  understood,  is  sufficiently 
explicit  for  all  ordinary  purposes  of  narration. 
When  the  meaning  of  the  narrator  depends  on 
a  more  exact  understanding  of  the  term,  he 
must  explain  it.  "  Terms  of  science"  are  al- 
ways defined,  when  introduced  into  the  lan- 
guage. When  a  foreign  word  becomes  natur- 
alized in  a  language,  being  conformed  to  the 


some  of  the  early  Fathers  (Origen  for  instance)  were  misled  by 
their  speculations  ;  and  the  influence  of  Platonism  became  the 
source  of  several  heresies. 

If  before  our  introduction  to  Theophilus,  we  had,  in  conse- 
quence of  misrepresentation,  misconceived  of  his  character  as 
conprehending  certain  vices,  and  on  becoming  acquainted  with 
him,  should  find  him  free  from  those  vices,  would  the  name 
Theophilus,  therefore,  no  longer  designate  our  new  acquaint- 
ance ?  No  more  was  the  Greek,  on  being  instructed  in  the 
knowledge  of  the  true  God,  introduced  to  a  new  idea  which 
Geog    could  not  classically  express. 


of  BAnTIZSl.  59 

genius  of  the  language,  and  having  acquired  an 
established  sense,  it  is  then  no  longer  a  foreign 
word  :  it  is  vernacular.  "  Immerse"  is  not  a 
Latin  word,  though  introduced  from  the  Latin 
language :  it  is  as  strictly  English  as  dip  or 
'plunge  is.  Its  meaning  is  established,  as  ex- 
pressing a  definite  idea ;  and  it  is  in  common 
use  in  our  language.  It  is  not  so  with  baptize. 
This  word  has  never  been  thus  incorporated 
into  English.  If  it  has,  what  is  its  meaning? 
If  you  will  settle  this,  you  will  decide  the  ques- 
tion which  is  the  subject  of  this  essay.'  It  has 
been  anglicised  in  form,  but  never  in  sense.  It 
is  an  exotic  which  refuses  to  be  acclimated — a 
mere  excrescence  upon  our  theological  litera- 
ture. 

No  necessity  exists,  or  ever  existed,  for  trans- 
ferring fiaTTT^w.  If  it  means  any,  or  denotes 
every,  application  of  water,  there  is  no  language 
into  which  it  could  not  be  translated.^     Water 

*  Perhaps  we  should  except  the  English  language,  in  which 
Mr.  Hall  says  (p.  24),  "  There  is  no  one  word  which  fills  up  the 
idea  of  immerse."  "  Dip"  and  "  plunge"  and  "  duck"  are  all 
weighed  in  the  balances  and  found  wanting;  "  though,"  he  in- 
forms us,  "  they  come  nearer  to  it  than  any  other  words  in  the 
language."  But  "  dip"  cannot  "  fill  up  the  idea,"  because  "  I 
may  dip"  [i.  e.  immerse]  the  point  of  "  my  pen  in  ink,"  with- 
out dipping  or  immersing  it  all  over.  "  Plunge"  cannot  "  fill 
up  the  idea,"  because  "  a  horse  plunges  often"  on  dry  land ; 
and,  therefore,  it  is  a  thing  beyond  controversy,  that  to  plunge 
into  the  water  is  not  to  plunge  at  all.  The  word,  by  feloniously 
lending  itself  to  a  figurative  application,  has  forfeited  its  literal 
sense.  "Duck"  cannot  "fill  up  the  idea," because,  Noah  Web- 
ster to  the  contrary  notwithstanding,  "  it  is  only  to  dip  the  head 


60  SACRED    USE 

is  an  element  so  common  and  necessary,  that 
no  language  can  be  found  which  has  not  words 
to  express  every  application  of  it.  To  make 
baptism  what  the  non-immersionists  would  now 
have  it  if  they  could,  the  Greek  word  §Q?yM 
[brecho]  corresponding  to  the  English  to  wet, 
should  have  been  employed  in  expressing  the 
rite  :  no  other  word  in  either  language  is  suffi- 
ciently "  generic." 

Let  us  now  look  at  some  of  the  consequences 
of  this  assumed  "  sacred  use." 

Suppose  a  Spaniard  should  acquire  a  suffi- 
cient knowledge  of  English  to  write  a  book  in 
that  language ;  and  suppose  that  in  executing 
the  work,  he  should  so  far  disregard  the  current 
acceptation  of  words  as  to  write  immerse  when 
the  sense  he  designed  to  convey  was  to  sprin- 
kle, to  pour,  or  make  any  indefinite  application 
of  ivater.     And  so  of  other  words.     Could  we 

under  water."  Alas,  for  our  poor  barren  English  !  We  have 
hitherto  thought  we  conveyed  one  to  another  the  idea  which  is 
expressed  by  the  Latin  word  mergo  and  the  Greek  flaTTTt'Co) ; 
but  we  have  been  mistaken.  It  is  questionable  whether  that 
idea  can  be  expressed  in  English  ;  certainly  not,  except  by  a  la- 
borious circumlocution,  like  this  perhaps  :  "  To  put,  or  place,  or 
push  down  all  over  under  the  water,  beneath  the  surface,  so  that 
no  part  shall  be  above  the  plane  which  separates  air  and  water, 
but  all  parts  shall  be  covered  up  and  concealed  out  of  view  en- 
tirely, below  the  surface  of  the  water." 

Mr.  Hall  gives  here  a  perfect  specimen  of  the  reasoning  by 
which  Bumi'lfii  is  proved  to  mean  something  else  besides  im- 
merse. Human  language  can  never  furnish  a  word  which  may 
not  thus  be  robbed  of  its  meaning. 


of  BAI1TIZSI.  61 

understand  him  ?  Which  sense  should  we  get, 
the  one  he  intended,  or  the  one  he  expressed? 
Might  he  not  almost  as  well  have  written  for 
us  in  Spanish  ?  But  the  evangelists  and  apos- 
tles .stood  in  exactly  the  same  relation  to  the 
Greeks,  in  which  the  Spaniard  would  stand  to 
the  English.  They  were  Hebrews  writing  in 
Greek.  But  this  is  the  very  fact  which  Mr. 
Hall  assumes,  at  first,  as  the  foundation  of  his 
"New  Testament  use." — At  first,  we  say,  for 
elsewhere^  he  evidently  abandons  this  ground. 
as  untenable,  and  resorts  to  a  more  strictly  sa- 
cred use,  when  he  rejects  the  authority  of  "  that 
Hebrew  of  the  Hebrews,  the  Jewish  Josephus." — 
"  Greek  words,"  says  he,  "  were  applied  to 
Jewish  ideas."  And  this  constituted  the  "  Greek 
of  the  Synagogue"  which  differs,  in  the  import 
of  words,  from  classic  Greek. 

This  looks  plausible.  It  would  do  well 
enough,  if  the  books  had  been  designed  to  be 
read  only  by  Jews  familiar  with  this  "  Greek 
of  the  Synagogue."  But  with  what  propriety 
could  books  written  in  this  "  Synagogue  Greek," 
if  it  differed  so  widely  as  is  claimed  from  the 
vernacular  Greek,  have  been  circulated  among 
men  who  were  acquainted  only  with  the  classic 
standard  ?  How  could  the  native  Greeks  under- 
stand these  books,  and  pann^o)  in  particular  of 
which  they  knew  no  other  meaning  than  to  im- 
merse, but  which  these  foreigners  had  used  to 
denote    "  any   application  of  water  ?"     Might 


*  Ban.  Er.  p.  29. 

4# 


62  SACRED    USE 

they  not  as  well,  in  regard  to  all  words   thus 
barbarously  employed,  have  written  in  Hebrew  ? 

But  some  of  these  books  were  written,  ex- 
pressly, for  native  Greeks.  Luke's  Gospel,  and 
the  Acts  of  the  Apostles  are  dedicated  to  The- 
ophilus,  a  Greek.  A  number  of  the  Epistles 
are  addressed  to  Greek  churches.  Paul  was 
the  apostle  of  the  Gentiles.  Those  who  think 
Matthew  wrote  originally  in  Hebrew,  think  also 
that  he  himself  translated  his  book  into  the 
present  Greek  version  :  otherwise  it  would  have 
no  claim  to  inspiration,  any  more  than  the  En- 
glish version  has.  He  must  have  made  the 
translation  for  Greeks :  the  Jews  were  better 
served  by  his  Hebrew.  Now,  the  books  which 
were  thus,  obviously,  composed  for  native 
Greeks  differ  not,  in  the  sense  of  any  words  to 
which  the  "  sacred  use"  is  said  to  belong,  from 
the  rest  of  the  New  Testament.  It  follows  that 
the  whole  of  the  New  Testament  was  adapted 
to  the  understanding  of  native  Greeks,  that  is, 
of  men  accustomed  to  the  classic  use  of  words. 
But  such  men  could  not  have  understood  "  the 
Synagogue  Greek"  if  Mr.  Hall  has  rightly  de- 
scribed its  anomalies. 

In  further  proof  that  fiami'Co)  did  not  leave  its 
classic  sense  for  the  purpose  of  embracing  any 
generic  "  Jewish  idea,"  we  may  refer  to  the 
practice  of  the  Greek  church.  "  The  mode  of 
baptism  by  immersion,"  says  Professor  Stuart, 
"  the  Oriental  church  has  always  continued  to 
preserve  down  to  the  present  time."  He  adds  : 
"  The  members  of  this  church  maintain  that 


OF  BAIITiZfl.  63 

fiaTtTity  can  mean  nothing  but  immerge ;  and 
that  baptism  by  sprinkling  is  as  great  a  solecism 
as  immersion  by  aspersion ;  and  they  claim  to 
themselves  the  honor  of  having  preserved  the 
ancient  sacred  rite  of  the  church  free  from 
change,  and  from  corruption  which  would  des- 
troy its  significancy."  He  cites  a  long  list  of 
authorities.  See  Bib.  Rep.  April,  1833. 
"  The  native  Greeks  must  understand  their  own 
language  ;"  and  here  is  their  verbal  and  prac- 
tical testimony. 

The  truth  is,  this  theory  of  a  "  sacred  use" 
requires  that  something  more  be  assumed,  than 
merely  that  "  Greek  words  were  applied  to 
Jewish  ideas."  It  must  be  assumed,  that  some 
mysticism  was  requisite  to  the  sacred  oracles, 
which  demanded  a  departure  from  the  received 
sense  of  human  language.  In  no  other  way 
can  it  be  accounted  for  that  words,  and  fianu'cco 
in  particular,  take  this  wide  departure  from  the 
common  sense,  exclusively  in  the  sacred  books. 
Josephus,  who,  as  a  writer,  occupied  for  all  hu- 
man purposes,  the  same  position  relatively  to 
those  for  whom  he  wrote,  as  did  the  apostles 
and  evangelists,  exhibits  no  such  anomalies. 
Writing  for  Greeks,  he  felt  himself  obliged  to 
conform  to  the  established  standards  of  their 
language.  Baptizo,  with  him,  always  means  to 
immerse.  What  purpose  of  divine  revelation, 
what  object  in  the  scheme  of  redemption,  re- 
quired for  its  accomplishment  this  mysticism,  is 
utterly  beyond  conception. 

Will  any  one  evade  this  difficulty  by  saying, 


64  SACRED   USE 

"  The  apostles,  in  their  own  persons,  were  at 
hand  to  elucidate  the  books  by  oral  instruc- 
tion ?"  This  is  adding  inconsistency  to  absur- 
dity. There  was,  then,  one  language  of  the 
books,  another  of  the  preachers,  while  the  books 
were  written  for  the  perusal  of  the  same  peo- 
ple whom  the  preachers  addressed.  Paul,  in 
preaching  to  a  congregation  of  Greeks,  finding 
some  obedient  to  the  faith  and  asking  baptism, 
must  have  explained  thus  :  "  Brethren,  I  have 
been  obliged  in  speaking  of  this  initiatory  rite,  to 
use  the  word  Bamboo,  to  immerse,  because  that 
is  the  word  in  our  sacred  dialect :  but  I  meant 
only  figs/co,  [brecho]  to  wet.  To  be  wet  is  all 
the  ordinance  requires."  Some  shrewd  philoso- 
pher would,  perhaps,  have  put  the  question, 
"  If  there  is  no  impiety  in  using  the  verb  fig^x0*  to 
define  the  rite,  why  may  you  not  use  it  to  express 
it  ?  Why  not  employ  it  in  your  books, ^  and  thus 
let  them  speak  what  they  mean  ?"  Paul  must 
have  learned  some  logic  which  was  never  taught 
out  of  the  school  of  Gamaliel,  if  he  could  meet 
such  a  question.  If  the  books  were  designed 
to  be  generally  read  and  understood,  it  was  a 
strange  propriety  which  demanded  that  they 
should    be   written  in  an   invented   dialect,  so 


*  Should  it  be  objected  that  most  of  the  books  were  not  written 
till  after  the  time  of  Paul's  preaching,  this  would  not  affect  the 
illustration.  Any  preacher  subsequent  to  the  publication  of  the 
books  would  have  been,  literally,  in  this  predicament.  And 
Paul,  in  preaching,  must  have  anticipated  the  disagreement  be- 
tween the  books  written  for  the  Greeks,  and  their  common  lan- 
guage. 


OF  BAIITIZn.  65 

anomalous  as  to  require  the  authors  to  decipher 
them.^ 


*  Mr.  Hall  carps  at  the  "  allegation"  of  the  Baptists,  that  to 
transfer  instead  of  translating  the  word  pa7iTi'C.O)  is  to  "  diffuse 
the  opinions  of  a  party,"  as  an  admission  "  that  the  word  bap- 
tizo,  as  used  in  the  New  Testament,  does  not  mean  immerse," 
and  that  "  if  you  leave  people  to  learn  its  meaning  from  the  con- 
text for  themselves  you  propagate  the  peculiar  sentiments  of 
Paedobaptists  among  them  !"  He  adds  exultingly,  "  I  believe 
it.  It  is  even  so."  See  p.  28,  and  Baptist  errors,  p.  65.  But  if 
the  object  in  transferring  is,  to  let  people  form  an  independent 
judgment,  "  to  leave  them  to  judge  of  the  meaning  from  the  use," 
why  should  not  other  words,  as  well  as  baptizo,  be  transferred  ? 
Are  there  no  other  words,  of  the  meaning  of  which  men  ought 
to  form  an  independent  judgment  ?  Certainly  such  a  judgment 
is  important  with  respect  to  every  woid  which  enjoins  a  duty, 
or  inculcates  a  truth.  Why  is  it  only  in  respect  to  baptizo, 
the  "  people  should  be  left  to  learn  the  meaning  from  the  context 
for  themselves  ?"  Mr.  Hall  says,  (Bap.  Er.  p.  121),  "  To  urge 
such  arguments  in  this  case  is  to  argue  that  we  should  not  trans- 
fer this  particular  word  for  the  best  of  reasons,  lest  hereafter 
we  should  have  to  transfer  other  words  for  no  reason."  But  what 
reason  has  Mr.  Hall  assigned,  or  can  he  assign,  for  transferring 
ftanTi'QM,  which  will  not  apply  with  equal  force  to  other  words  i 
Is  it  that  baptizo  involves  a  controverted  point  ?  The  same  is 
true  of  all  words  rendered  in  our  version  as  expressive  of  repent- 
ance, faith,  regeneration,  election  or  predestination,  future 
punishment  and  its  duration,  hell,  damnation,  devil — and  indeed 
most  words  which  denote  either  a  doctrine  or  a  duty.  And 
could  it  ever  have  been  proper  in  translating  Matt.  3  :  2— Repent, 
for  the  kingdom  of  heaven  is  at  hand — to  retain  the  Greek  word 
for  repent,  only  expressing  it  in  English  letters  and  giving  it  a 
termination  analogous  to  English  idiom  ?  Every  one  sees  the 
impropriety  of  rendering  Rom.  8 :  30,  Whom  he  did  pro-orize 
them  he  also  called  ;  or,  Matt.  25  :  46,  And  these  shall  go  away 
into  aeonian  punishment.    Such  jargon  would  be  marvellously 


66  SACRED    USE 

One  inference  from  this  hypothesis  of  "  sacred 
use"  were  it  established,  would  inevitably  fol- 
low :  The  Bible  must  never  be  put  into  the 
hands  of  laymen  !  While  it  speaks  to  human 
understanding  one  thing,  but  means,  in  the 
arcana  of  religion,  another,  it  would  certainly 
mislead  them.  Common  human  learning  would 
be  of  no  avail  towards  understanding  it.  None 
but  those  who  have  been  initiated  into  its  occult 
theology,  could  be  safely,  or'  without  sacrilege, 
intrusted  with  it.  Let  us,  then,  cease  to  brand 
Catholicism  with  priestcraft  for  limiting  the  word 
of  God  to  the  clerical  order;  and  for  employing 
efforts  to  suppress  the  translations  and  hin- 
der the  circulation  of  the  Scriptures.  This 
craft  is  essential  to  the  priesthood,  and  legiti- 
mately exercised  by  it.  The  priests  are  sacred- 
ly bound  to  guard  the  divine  oracles,  and  pro- 
claim to  all  presumptuous  intruders,  Procul ! 
Procul !    O  profani  !     Off!  off!  ye  profane  ! 

It  is  recorded  of  Caligula,^  that  tyrant  de- 
lighting in  blood,  that  he  caused  his  decrees  to 
be  posted  upon  pillars  too  high  to  be  read,  and 
then  rigorously  inflicted  the  penalty  attached  to 
their  violation.  What  was  wrong  in  this  con- 
duct of  Caligula  ?  The  decrees  may  have  been 
equitable  enough.      There   was  no  iniquity  in 

calculated  to  enlighten  men  in  the  knowledge  of  the  truth. 
To  adopt  it  throughout  the  bible  would,  doubtless,  induce  men 
literally  (as  Mr.  Hall  says)  to  "  leave  the  word  of  God  to  inter- 
pret itself."    Bap.  Er.  p.  65. 

*  I  think  it  was  Caligula — it  was  one  of  the  Roman  emperors. 


of  BAnrizn.  67 

nailing  a  parchment  high  up  on  a  pillar.  The 
injustice  consisted  in  punishing  men  for  the 
violation  of  a  command  which,  by  his  own  act, 
he  had  kept  from  their  knowledge.  The 
nature  of  his  tyranny  would  have  been  the 
same,  had  he  published  his  constitutions  in 
some  "  Synagogue1''  Lati?i,  attaching  to  the 
words,  or  some  of  them,  a  sense  specially  for 
these  laws,  and  to  be  met  with  nowhere  else. 
And  the  case  would  be  aggravated,  if  the  very 
word  expressing  the  command  were  employed 
in  such  invented  sense. 

The  application  cannot  be  mistaken.  The 
word  baptizo,  in  the  New  Testament,  conveys  a 
command.  "  So  all  evangelical  Christians 
agree,"  says  Mr.  Hall,  "  and  such  is  the  law  of 
Christ."  But  our  Psedobaptist  friends  declare 
that  the  word  which  enjoins  the  obligation  is  em- 
ployed in  a  "  sacred  use"  that  is,  in  a  sense  not 
to  be  met  with  any  where  else.  The  import  of  the 
law  is  thus  hidden  from  us.  But  a  law  without 
a  penalty  is  a  nullity.  No  matter  what  may  be 
the  penalty  attached  to  this  law.  If  there  is 
any  penalty  for  disobedience,  any  reward  for 
obedience ;  the  bestowing  of  that  reward,  the 
exacting  of  that  penalty,  is  an  act  of  arbitrary 
tyranny,  in  no  respect  more  justifiable  than  the 
conduct  of  Caligula.  Will  any  man  dare  em- 
ploy his  feeble  hands  to  uphold  a  theory  which 
thus,  by  inevitable  inference,  reflects  upon  the 
goodness  and  mercy  of  God  ! 

Let  us  now  look  about  us  a  little,  and  see 
what  ground  we  occupy.    We  commenced  with 


68  SACRED    USE,    ETC. 

the  proposition,  evident  upon  a  simple  statement 
of  the  case,  "  The  whole  question  tarns  upon 
the  meaning  of  the  word  ^amLtfa."  We  have 
sought  that  meaning  in  the  lexicons,  in  the 
Greek  classics,  in  the  Hellenistic  Greek  of  Jo- 
sephus,  in  the  opinion  of  the  Greek  church,  as 
illustrated  by  its  uniform  practice  down  to  the 
present  day.  From  all  these  sources,  Ave  de- 
rive only  the  one  invariable  sense  to  immerse. 
On  the  authority  of  the  classic  examples  pro- 
duced by  Prof.  Stuart  and  Mr.  Carson  from  the 
Greek  literature  of  different  periods  and  dia- 
lects, we  have  shown  that  this  was  the  meaning 
of  the  word,  in  profane  writers,  up  to  the  time 
when  the  New  Testament  was  written  :  it  had 
not  undergone  any  change  of  meaning,  there- 
fore, in  common  use.  We  have  shown  the  in- 
consistency, the  absurdity,  the  priestcraft,  the 
irreverent  reflection  upon  divine  goodness,  in- 
volved in  contending  for  a  "  sacred  use"  We 
are  now  entitled  to  claim  that  SamCo)  signifies 
to  immerse.  And  thus,  upon  principles  fixed 
by  the  philosophy  of  language  and  the  laws  of 
mind,  the  question  is  settled.  Baptism  is  im- 
mersion, and  immersion  only  is  baptism. 


PART  II. 


The  Argument  from  the   Scriptures. 


The  foregoing1,  argument  seems  to  be  com- 
plete. It  exhibits,  in  its  result,  the  only  rational 
deduction  from  our  philological  data :  and  it  is 
decisive  of  the  question.  We  cannot,  with 
logical  propriety,  add  to  it  any  thing  more.  In 
pursuing  the  subject  further,  it  seems  requisite 
to  assume  new  data,  and  begin  anew.  But  we 
propose  still  to  submit  the  selection  of  data  to 
our  opponents,  by  no  means  however  giving  a 
pledge  to  adopt  their  conclusions. 

Allusion  has  already  been  made  to  the  fact 
that  there  are  other  data,  from  which,  indepen- 
dently of  the  meaning  of  the  term  .  employed 
to  indicate  the  ordinance,  an  answer  to  the 
question,  clear  and  decisive,  may  be  deduc- 
ed:  There  are  historical  and  standing  facts; 
there  are  circumstances  mentioned  in  the  sacred 
records  as  attending  the  administration  of  the 
rite ;  there  are  the  places  where  it  was  ad- 
ministered, specially  chosen  as  being  adapted 
to  the  purpose ;  there  are  figurative  allu- 
sions ;  and  there  is  the  symbolic  import  of  the 
ordinance.  To  these  we  will  turn  our  attention, 
5 


70  THE    ARGUMENT 

while  our  opponents  pursue  the  phantom,  "  sa- 
cred use,"  through  the  Scriptures. 

No  system,  it  is  true,  can  stand  securely  upon 
a  fundamental  error  ;  and  such,  we  have  already 
shown,  is  the  basis  of  Peedobaptism.  It  may 
tower  up  in  showing  grandeur  for  awhile,  till 
exposure  crumbles  its  fragile  foundation ;  but, 
then,  the  baseless  fabric  totters  to  its  fall.  But 
we  sometimes  forget  the  clear  exposure  of  a 
fundamental  error — forget,  in  our  reading,  the 
things  that  are  behind,  while  we  eagerly  pass 
on  to  the  things  that  are  before ;  and  are,  in 
fact,  like  the  reader  who  first  opens  his  book  in 
the  middle.  Such  may  possibly  be  the  case 
with  some  one  who  reads  the  foregoing  argu- 
ment. He  may  still  be  taken  by  the  plausibility 
with  which  Scripture  is  employed  to  sustain  the 
"  sacred  use."  Error  always  wears  a  comely 
vizard ;  otherwise  she  could  not  deceive  us : 
and  if  one  mask  is  torn  away,  she  sometimes, 
by  a  sleight  of  hand,  slips  on  another  so  dexter- 
ously as  hardly  to  allow  a  glimpse  of  her  de- 
formity. He  who  would  expose  error  may  as 
well  be  prepared  for  this,  her  legerdemain;  and 
if  the  rending  of  one  mask  is  not  sufficient,  re- 
veal the  sorceress  by  rending  away  another. 

We  will  accommodate  this  essay  to  that  pro- 
pensity of  human  nature  wrhich  sometimes  leads 
us  to  begin  the  book  in  the  middle.  The  sec- 
ond part,  like  the  first,  shall  consist  of  an  argu- 
ment distinct  and  conclusive.  Those  into  whose 
hands  this  essay  may  fall,  will  have  four  cours- 
es submitted  to   their  choice  :  they  may  read 


FROM    THE    SCRIPTURES.  71 

the  first  part,  the  second  part,  or  both,  or  neither. 
Of  course,  we  prefer  they  should  read  both, 
and  think  the  conviction  of  truth  will  be  deep- 
ened by  accumulation  of  argument. 

We  decline  all  participation  in  the  search  for 
a  "  sacred  use"  of  terms  in  the  New  Testament. 
The  responsibility  of  an  assumption  which  in- 
volves such  consequences,  must  rest  with  those 
who  make  it.  We  recognize  no  such  doctrine. 
The  gospel  revelation  required  no  mysticism. 
Christ  came  not  to  introduce  a  new  language ; 
but  to  reveal  the  glad  tidings  of  the  new  dis- 
pensation, in  the  languages  already  understood. 
If  our  friends,  however,  will  pursue  the  irrever- 
ent search,  there  is  perhaps  no  objection  to  fol- 
low as  spectators ;  and  when  we  hear  the  voice 
of  exultation,  to  venture  to  approach  and  ask  the 
liberty  of  examining  whether  they  have  found 
a  pearl  or  a  dry  bone,  a  gem  or  a  pebble. 

In  the  very  first  step  of  our  onward  progress, 
our  ears  are  stunned  by  the  noise  of  mingled 
wonder  and  reprehension.  "  You  exclude  the 
sacred  writers  from  the  witness-box  !  Why  not 
call  the  Evangelists  and  Apostles  and  ask  them 
what  they  meant  ?  What  do  Matthew,  and 
Mark,  and  Luke,  and  John,  and  Paul  mean  by 
baptize  ?" 

Suppose  a  native  citizen  of  New  York,  emi- 
grating to  Cincinnati,  were  arrested  on  suspi- 
cion as  a  counterfeiter,  the  crime  alleged  to  have 
been  committed  in  New  York.  On  the  trial, 
the  prisoner  brings  witnesses  of  most  unexcep- 
tionable character  from  his  native  city,  who  tes- 


72  THE    ARGUMENT 

tify  that  they  have  known  him  from  childhood ; 
that  he  always  sustained  a  good  character;  and 
that,  to  their  knowledge,  the  crime  now  charged 
upon  him.  was  committed  by  another  person. 
The  court  immediately  acquits  him;  and,  to  all 
impartial  persons,  the  acquittal  seems  just. 
But  a  party  of  the  citizens,  who  have  a  purpose 
to  serve  by  confining  the  man  in  the  peniten- 
tiary,'forthwith  .raise  a  hue  and  cry  at  the  mon- 
strous remissness  of  the  police  in  turning  such 
a  rogue  loose  in  the  community.  You  inquire 
for  the  evidences  of  this  remissness ;  and  are 
informed  of  the  startling  fact,  that  "  none  of  the 
eminently  pious  clergymen  of  the  city  were 
called  to  testify!  They  were  excluded  from 
the  witness-box  !"  In  vain  you  reply,  that  "  the 
forgery,  if  committed  at  all,  was  done  in  a  dis- 
tant place ;  that  none  of  the  clergy  were  there 
to  know  any  of  the  circumstances.  They 
"humbly  conceive  it  would  have  been  as  well 
to  call"  the  clergy  !  Why  not  call  Dr.  Beecher, 
and  Dr.  Wilson,  and  Dr.  Lynd,  and  the  rest 
of  the  clergy  ?  They  are  good  men,  and  there- 
fore ought  to  testify.'     0,  the  enormity  ! 

This  is  a  parallel  case.  Banner,  a  native 
Greek,  is  arraigned  among  foreigners  as  an  am- 
biguous character,  and  a  counterfeiter  of  the 
meaning  of  other  words.  As  evidence  in  the 
defence,  a  cloud  of  witnesses  are  brought  from 
Greece,  who  all  prove  the  culprit's  simplicity 
and  integrity  of  meaning,  and  disprove  the  spe- 
cial charge  against  him.  He  is  acquitted  as 
honest,   and   meaning  what  he  says.     But  the 


FROM   THE    SCRIPTURES.  73 

cry  is  raised,  "  What,  exclude  the  sacred  wri- 
ters from  the  witness-box !"  The  answer  is  : 
They  were  foreigners.  This  word  had  acquir- 
ed its  signification  in  another  country,  and  un- 
der circumstances  of  which  they  personally 
knew  nothing.  They  found  the  sense  of  this, 
as  of  other  words  of  the  language,  already  es- 
tablished :  and  the  Holy  Spirit,  through  them, 
revealed  the  will  of  Heaven  to  men,  in  a  lan- 
guage intelligible  to  men.  Otherwise,  it  were 
no  revelation.  To  be  understood,  it  was  neces- 
sary for  them,  as  Greek  writers,  to  conform  to 
the  Greek  standard.  Josephus,  simply  as  a 
writer  of  Greek,  occupied  the  same  position. 
His  authority  cannot  be  cited  to  establish  the 
sense  of  Greek  words.  He  was  obliged  to  con- 
form to  the  standard  acceptation  of  words  :  and 
we  quote  him  merely  to  show  that  he  did  so  ; 
and  thus,  by  proving  that  the  "  Greek  of  Judea" 
did  not  depart  from  the  classic  sense  of  words, 
and  particularly  that  baptizo  did  not — that  such 
departure  can  be  claimed  only  for  the  New  Tes- 
tament— we  drive  our  opponents  to  their  dernier 
resort,  a  "  sacred  use"  in  the  strictest  sense  of 
the  phrase — a  "  peculiar  New  Testament  use," 
as  Mr.  Hall  expresses  it. 

However,  we  shall  hear  the  testimony  which  the 
sacred  writers  have  to  give  as  we  advance, though 
not  bearing  on  the  meaning  of  the  word  baptizo. 
Their  testimony  respects  (as  already  remarked) 
the  places  where  the  rite  was  administered,  and 
the  circumstances  attending  the  administration, 
and  the  figurative  import  of  the  ordinance,  &c. 
5* 


74  THE    ARGUMENT 

But  first  our  attention  is  called  to  the  Septu- 
agint  and  Apocrypha.  In  the  apocryphal  book 
of  Ecclesiasticus,  34 :  25,  the  son  of  Sirach 
says,  "  He  that  washeth  himself  after  the  touch- 
ing of  a  dead  body,  if  he  touch  it  again,  what 
availeth  his  washing?"  The  word  washeth 
here  is  ^'amv'Qoixevog  [baptizomenos].^  The 
allusion  probably  is  to  the  ceremonial  purifi- 
cation prescribed  in  Numbers,  19  :  16,  18 ; 
"  And  whosoever  toucheth  one  that  is  slain 
with  a  sword  in  the  open  field,  or  a  dead 
body  or  a  bone,  &c. ; — And  a  clean  person 
shall  take  hyssop  and  dip  it  in  the  water  and 
sprinkle  it  upon  the  tent  and  upon  all  the 
vessels  ^  ^  ^  and  upon  him  that  touched  a 
bone,  or  one  slain,  or.  one  dead,  or  a  grave." 
Mr.  Hall's  conclusion  is,  that  here  "the  word 
baptize  is  used  to  denote  a  purification  by 
sprinkling,  with  no  reference  to  dipping  or  im- 
mersing at  all."     (p.  40.) 

but  this  Scripture — Numbers  xix. — speaking 

*  Mr.  Hall  has  a  very  noticeable  note  on  this  verse  :  "  While 
the  word  "  washeW  here  is  SamiQousrog  [baptized];  the 
word  '■'■washing''''  is  Iovtqu,  [washing],  showing  conclusively 
that  the  writer  held  the  two  words  Suttti'^O)    [baptizo]     and 

XovO)  [louo — to  wash]  as  synonymous."  Let  us  reason  so 
with  two  English  words  :  My  friend  writes  me  "  I  walk  in  the 
fields  daily  ;  but  my  health  is  no  better :  what  availeth  my  exer- 
cise ?"  This  shows,  conclusively;  that  my  friend  holds  the  two 
words  to  ivalk  and  to  exercise  as  synonymous,  i.  e.  all  exercise 
is  lualking  !  This  kind  of  fallacy  is  fully  exposed  on  p.  29  of 
this  work,  and  note  on  p.  25. 


FROM    THE    APOCRYPHA.  75 

for  itself,  tells  us  something  more  than  the 
sprinkling  of  the  "  water  of  separation"  was 
necessary  to  complete  the  purification.  A  very 
thorough  and  literal  purifying  was  enjoined  on 
the  seventh  day :  "  he  shall  wash  his  clothes 
and  bathe  himself  in  water."  This  is  immer- 
sion. Mr.  Hall  indirectly  admits  that  here  is 
most  probably  an  immersion  (note  p.  51).  "  The 
word  bathing"  he  says,  "  would  not  necessarily 
imply  an  immersion  ;"  that  is,  it  might  possibly 
not  imply  an  immersion.  This  does  not  har- 
monize very  well  with  his  "  inevitable  conclu- 
sion" on  pp.  39,  40,  that  here  is  "  no  reference 
to  dipping  or  immersing  at  all." 

The  son  of  Sirach,  in  referring  to  these  cer- 
emonies, very  naturally  fixed  upon  those  prom- 
inent ones  which  occurred  on  the  seventh  day, 
and  which,  closing  up  the  ritual  requirements, 
left  the  person  "  clean  at  even."  Thus  we  see 
that,  in  Num.  xix,  is  clearly  enjoined  what  is 
distinctly  named  in  Ecclesiasticus,  an  immer- 
sion. 

But  Mr.  Hall,  reechoing  what  has  been  a 
hundred  times  refuted,  attempts  to  make  another 
use  of  this  passage  in  Numbers,  in  propping  up 
his  theory  of  sprinkling.  He  assumes  (p.  56), 
that  this  is  one  of  the  "  divers  washings"  (bap- 
tisms, as  the  Greek  is)  referred  to  by  Paul  in 
Heb.  9:  10.  And  when  the  Baptists  say,  as 
above,  that  the  "  baptism  refers  to  the  bathing" 
he  is  "  glad  of  the  objection,  because  it  dis- 
tinctly recognizes  the  fact  that  Paul  refers  to 
these  purifyings  as  among  his  \  divers  bap- 
tisms.' " 


76  THE    ARGUMENT 

So,  then,  it  appears  that  Mr.  Hall  is  troubled 
with  doubts  whether  Paul  does  really  "  refer 
to  these  purifyings"  at  all,  among  his  "  divers 
baptisms."  He  expected  and  dreaded  the  denial 
of  this  assumption,  as  well  he  might,  so  far,  at 
least,  as  it  could  serve  his  purpose,  by  confining 
the  purifying  to  the  sprinkling.  To  find,  or 
fancy  he  finds  it  recognized  in  an  objection, 
throws  him  into  ecstacy,  as  that  is  his  only  hope 
for  his  argument,  if  indeed  he  thinks  it  an  ar- 
gument. Yet  on  grounds  which,  himself  being 
judge,  are  so  dubious  and  trembling  beneath 
him,  he  ventures  to  rest  with  his  argument  for 
sprinkling.  All  the  other  texts  in  the  Leviti- 
cal  law  upon  which  he  hazards  a  reliance,  are 
equally  precarious.  The  support  which  he 
shall  receive  from  them,  depends  altogether  upon 
the  kind  indulgence  and  "  recognition"  of  his 
antagonists.  We  would  show  every  degree  of 
kindness  to  Mr.  Hall ;  but  we  must  not  indulge 
our  benevolence  at  the  expense  of  the  truth. 

Paul  alludes,  in  general  terms,  to  the  bap- 
tisms, that  is,  immersions  prescribed  by  the 
law, — such  as  that  already  referred  to,  Num- 
bers 19  :  19,  "  bathe  himself  in  watery  Mai- 
monides  says,  as  often  quoted,  "  Whenever,  in 
the  law,  washing  of  the  flesh,  or  of  the  clothes 
is  mentioned,  it  means  nothing  else  than  the 
dipping  of  the  whole  body  in  a  laver."  There 
were  many  of  these  immersions.  See  Num. 
19:7,8,19.  Ex.  29:4.  Lev.  11:32,  and 
14  :  8,  9,  relating  to  the  cleansing  of  the  leper, 
referred  to  by  Mr.  Hall  as  being  done  by  sprink- 


FROM    THE    APOCRYPHA.  77 

ling,  whereas  the  ritual  enjoins  "  washing  his 
clothes,  and  washing  his  flesh  in  water."  See 
also  Lev.  15:5,  6,  7,  8,  10,  11,  12,  13,  16,  17, 
18,  21,  22,  27. 

On  Judith  12 :  7,  "  Washed  [Gr.  baptized] 
herself  in  a  fountain  of  water  in  the  camp," 
Mr.  Hall  says,  "The  context  shows  that  the 
object  of  this  baptizing  was  to  remove  a  cere- 
monial uncleanness."  It  does  not  show  it  very 
clearly.  Which  verse  of  the  context  shows 
this  ?  Where  in  the  ceremonial  law  is  the  rit- 
ual for  this  baptizing  ?  He  cites  the  xv.  chap, 
of  Leviticus.  All  the  purifications  there  pre- 
scribed are  by  "  bathing  in  water."  But  which 
verse  describes  Judith's  .case,  or  prescribes  the 
ritual  for  her  observance  ?  For  a  woman,  the 
only  application  of  water  prescribed  in  the 
chapter  is  in  the  18th  verse.  That  can  hardly 
be  the  case  of  Judith.      See  the  passage. 

The  Septuagint  reads  snv  iTjg  m^g  tov 
vdarog.  On  the  preposition  ent  [epi],  it  is  some- 
times remarked  that  "  it  means  more  properly 
at  than  in  the  fountain."  Whether  we  under- 
stand it  at  or  in  does  not  affect  the  meaning  of 
the  verb.  The  question  is  often  asked  among 
Baptists,  "  Where  will  the  baptism  be  perform- 
ed ?"  The  answer  is  as  often  at  the  river,  as  in 
the  river.  You  will  not  argue  thence  that  the 
Baptists  do  not  immerse.  Judith  followed  the 
custom  of  that  warm  climate  :  she  bathed  fre- 
quently. And  she  seems  to  have  meant  it  as  a 
religious  service,  on  the  authority,  perhaps,  of 
tradition,  or  of  the  general  regard  to  cleanli- 


78  THE    ARGUMENT 

ness,  which  is  a  characteristic  of  the  law.  And 
as  the  fountain  in  which  she  immersed  herself, 
was  "  in  the  camp,"  that  is,  within  the  grounds 
occupied  by  Holofernes'  army,  "  she  went  out 
in  the  night"  for  that  purpose.^ 

Dan.  4 :  33,  describes  one  circumstance  of 
Nebuchadnezzar's  case  thus :  "  His  body  was 
wet  (Gr.  bapto'd)  with  the  dew  of  Heaven." 
"  Sprinkled  certainly,"  shouts  a  Paedobaptist ; 
"for  dew  sprinkles  !  wet  by  the  gentlest  distilla- 
tion in  nature  !"  An  anecdote  will  be  apropos 
here. 

On  declamation  day  in  a  certain  academy  in 
the  State  of  New  York,  Mr.  S.,  a  tall  young 
man,  on  being  called  by  the  principal,  came 
forward  with  a  great  parade  of  assumed  digni- 
ty, mounted  with  lofty  mien  the  three  steps  to 
the  stage,  made  a  majestic  bow,  and  commenc- 
ed his  harangue.  He  described  a  thunder- 
storm, in  the  various  stages  of  its  progress  :  A 
clear  blue  sky — a  speck  in  the  horizon — a  cloud 
distinctly  visible — a  distant  rumbling — the  cloud 
ascending,  and  spreading,  and  gathering  black- 
ness. The  sun  is  obscured.  The  lightnings 
gleam  and  flash  athwart  the  heavens.  The 
thunders  bellow  with  terrific  voice.    The  clouds 

*  It  is  strange,  indeed,  that  so  candid  a  man  as  Professor  Stu- 
art should  make  any  thing  of  the  circumstance  that  the  fountain 
was  "  in  the  camp."  Yet  he  has  this  remark  :  "  For  into  the 
fountain  in  the  midst  of  the  camp,  it  is  not  probable  that  she 
plunged."  "  Perhaps  not,"  says  Professor  Ripley  ;  "  but  though 
she  did  not  plunge  she  might  have  immersed  herself."  She 
might,  surely,  in  the  night. 


FROM    THE    SEPTUAG1NT.  79 

seem  burst  asunder,  and  emptying  their  con- 
tents, in  one  unbroken  lake,  upon  the  hills. 
The  torrents  tumble  and  foam  down  the  slopes 
and  precipices,  and  roll  through  the  vallies. 
And,  to  cap  the  description,  "  The  boys  and 
girls  of  the  village  paddle  in  the  brook!" 

The  fall  from  the  sublime  here  is  very  sud- 
den and  very  great.  But  no  greater  than  is  ex- 
hibited in  the  case  of  Nebuchadnezzar  by  mak- 
ing e.SacpT]  mean  "he  was  sprinkled.""  Every 
thing  else  answers  to  a  highly  wrought  hyper- 
bole. It  is  introduced  with  sublimity  :  "  This 
matter  is  by  the  word  of  the  holy  ones :  to  the 
intent  that  the  living  may  know  that  the  Most 
High  ruleth  in  the  kingdoms  of  men,  v.  17. 
This  is  the  decree  of  the  Most  High  which  is 
come  upon  my  lord  the  king,  v.  24.  A  voice 
from  heaven,  0  king,  to  thee  it  is  spoken,  v.  31. 
The  same  hour  was  the  thing  fulfilled  upon 
Nebuchadnezzar  :  he  was  driven  from  men  :  he 
did  eat  grass  as  the  oxen,  v.  33.  his  dwelling 
was  with  the  beasts  of  the  field,  v.  25 :  his 
hairs  grew  like  eagle's  feathers ;  his  nails  like 
bird's  claws  :  till  seven  times  passed  over  him." 
And  one  circumstance  in  a  case  thus  hyperbolic 
in  every  other  particular  remains  untold :  "  He 
was  sprinkled  with  dew  /"  We  humbly  con- 
ceive it  would  correspond  better  with  the  rest  of 
the  description  to  understand  it  as  every  Greek 
would  have  understood  it :  "  He  was  over- 
whelmed, immersed  in  the  dew  of  Heaven." 

Naaman's  case,  2  Kings,  5  :  10,  14.  The 
prophet  directed  Naaman  to  wash  [lovaei]  seven 


vut 


80  THE    ARGUMENT 

times.  Naaman,  following  this  direction,  dip 
ped  [baptized]  himself  seven  times.  The  in 
ference  drawn  by  some  is,  "  Therefore  ho 
[louo,  to  ivash]  and  ftunriQco  [baptizo]  are  synon- 
ymous. If  the  translators  have  used  good  En- 
glish, we  have  the  same  ground  in  the  English 
to  prove  that  to  ivash  and  to  dip  are  synony- 
mous. Are  they  ?  The  two  words  may  be 
found  standing  in  the  same  relation  to  each 
other,  in  numerous  instances  in  our  language. 
Washing  may  be  performed  by  dipping,  as  we 
learn  it  was  in  Naaman's  case  :  and  when  it  is 
so  performed,  we  may  correctly  employ  either 
term  to  designate  the  act :  and  so  far  they  are 
synonymous.  But  if  the  washing  be  done  by 
the  use  of  a  sponge  or  cloth,  there  is  a  washing 
but  no  dipping.  Washing  includes  more  than 
dipping :  the  former  is  generic ;  the  latter 
modal.  These  criticisms  apply  exactly  to  1-ovoj 
[louo]  and  @ami%w.  See  p.  29,  and  note  on  p. 
25  of  this  Work. 

Elisha  ordered  the  leper  to  wash.  He  did 
not  prescribe  the  mode  of  ivashing.  Naaman 
was  at  liberty  to  wash  in  what  mode  he  pleas- 
ed. He  preferred  immersion.  The  command 
was  satisfied,  and  the  leper  was  healed. 

There  would  be  the  same  latitude  for  obedi- 
ence in  the  rite  of  Christian  baptism,  if  this 
command  of  Christ  had  been  expressed  in  a 
general  term — if  it  had  run  thus  :  "  Go  teach 
all  nations  ivashing  [lovovteg],  or  wetting  [^qf- 
Xorieg],  them  in  the  name  &c,  instead  of  im- 
mersing [fictTTTit.ovTsg'].     Bqe/o)  [brecho]   to  wet 


FROM    THE    SEPTUAGINT.  81 

should  have  been  used,  to  make  it  correspond 
with  modern  Paedobaptist  views  :  that  signifies 
"  any  application  of  water."  Loud  and  posi- 
tive assertions  that  baytizo  is  generic,  have  no 
weight  against  all  the  authority  of  the  use  of 
the  language,  showing  the  one  specific,  modal 
sense  to  immerse.  The  chain  of  classic  autho- 
rity which  binds  the  word  to  this  sense,  must  be 
broken,  and  some  evidence  adduced  to  sustain 
such  assertions,  before  they  will  deserve  any 
consideration.  Indeed,  so  far  from  its  denoting 
"  any  application  of  water,"  it  does  not  neces- 
sarily imply  any  application  or  presence  of  wa- 
ter at  all.  Professor  Stuart  has  shown  that  it 
is  frequently  used  to  denote  an  entering  or 
plunging  into  a  solid  substance,  as  plunging  a 
sword  into  a  man's  body.  "  It  is  not  confined 
to  liquids,"  says  Mr.  Carson,  "  but  is  applied 
"to  every  thing  that  is   penetrated.     It  denotes 

MODE    AND    NOTHING    BUT    MODE." 

These  are  the  examples  from  the  Septuagint 
and  Apocrypha,  upon  the  evidence  of  which 
the  "  sacred  use"  depends.  And  what  do  they 
testify  in  its  favor  ?  As  to  that,  they  might  as 
well  not  have  been  called  to  the  witness-box. 
They  are  honest  witnesses,  and  will  not  con- 
form their  testimony  to  any  man's  creed.  They 
confirm,  by  the  evidence  of  particular  facts, 
what  was  antecedently  certain  upon  general 
principles  of  reason,  namely,  that  the  Alexan- 
drine Seventy,  like  all  writers  in  a  foreign 
tongue,  held  themselves  bound  to  conform,  in 
the  signification  of  words,  to  the  approved  stan- 
6 


82  THE   ARGUMENT 

dards  of  the  language  in  which  they  wrote. 
Those  translators  were  Jews ;  yet  the  word 
fiami'cpi  is  not  affected  in  its  meaning  by. their 
"  Synagogue  Greek,"  any  more  than  in  the  case 
of  Josephus.  The  "  generic  sense''''  finds  no 
countenance,  in  the  "Greek  of  Judea."  It 
must  be,  as  Mr.  Hall  calls  it,  "  a  peculiar  New 
Testament  use" — a  mysticism  mysteriously  re- 
quisite to  the  Gospel.  Let  us,  then,  have  the 
testimony  of  the  evangelists  and  apostles,  only 
entreating  for  them  that  they  be  not  examined 
by  torture. 

Passing  to  the  New  Testament,  we  are  called 
to  witness  the  baptism  of  our  Lord  and  Sav- 
iour, as  recorded  Matt,  iii,  Mark  i.  We  ap- 
proach with  solemn  reverence.  It  is  a  specta- 
cle upon  which  Heaven  looked. down,  and  gave 
an  approving  voice.  We  see  him  as  he  comes 
from  Nazareth  of  Galilee,  approach  to  \eni\  the 
Jordan.  We  hear  him,  in  language  of  kind  ex- 
postulation, obviating  John's  scruples,  who 
knew  he  needed  not  the  "  baptism  of  repen- 
tance ;"  "  Suffer  it  to  be  so  now."  We  see  him 
baptized,  according  to  John's  general  practice 
(Matt.  3  :  6)  ev,  in,  or  as  Mark  says  specially  of 
the  Saviour's  case,  etc,  into,  the  Jordan.  We 
see  him  "  coming  up  out  of  the  water."  We 
hear  the  voice  of  divine  approval  "  from 
heaven  :  This  is  my  beloved  son  in  whom  I  am 
well  pleased." 

But  our  attention  is  now  caught  by  the 
strange  language  of  the  pulpit :  "  I  profess  I 
see  no  immersion  here  !     He  might  have  step- 


FROM    THE    SCRIPTURES.  83 

ped  into  the  water  to  be  sprinkled  !  And  if 
Christ  was  immersed,  it  was  but  one  instance! ! 
— no  authority  for  the  practice  ! !  We  have 
scripture  authority  for  following  the  Saviour  to 
the  water,  but  no  farther." 

Part  of  the  above  language  is  employed  by 
Mr.  Hall  on  another  occurrence,  the  baptism  of 
the  eunuch,  Acts  8:  36,  seq.  In  that  account, 
the  inspired  narrator  tells  us  that  "  As  they 
went  on  their  way,  they  came  sm>  t*  tidwo,  unto 
a  certain,  water.  ^  ^  *  And  they  went  down 
both  into  the  water  [stg  to  vdoig],  and  he  baptiz- 
ed him.  And  when  they  came  up  out  of  the 
water  [sx  tov  vdajoq~\"  the  Spirit  of  God  again 
signified  his  approbation  by  sensible  tokens  to 
both  administrator  and  candidate.  He.  "  caught 
away  Philip,  and  the  eunuch  went  on  his  way 
rejoicing." 

"  I  profess,"  says  Mr.  Hall,  "  I  see  no  im- 
mersion in  the  account !  I  see  no  proof  of  im- 
mersion here  ! ! !" 

The  sun  is  now  shining  brightly  on  the  fields 
and  hills  in  front  of  the  window  where  I  am 
writing.  The  landscape  is  beautifully  illumi- 
nated. The  river  reflects  a  gleam  from  its  sil- 
very surface.  The  green  branches  wave  on 
the  hill-sides.  If  some  Descartes,  skeptical  of 
the  evidence  of  his  senses,  were  now  to  enter 
and  deny  that  the  sun  shines,  that  there  are  any 
fields,  hills  or  river,  I  could  find  no  argument 
to  combat  him.  I  would  not  make  the  attempt. 
This  man's  mania  might  perhaps  be  more  phi- 
losophical ;  but,  practically,  it  would  not  differ 


84  THE    ARGUMENT 

from  that  state  of  vassalage  to  prejudice  which 
shuts  out  the  light  of  reason  and  common 
sense,  subjects  consciousness  to  skepticism, 
and  almost  rivets  fetters  upon  instinct.  We 
can  hardly  review  the  arguments  of  men  who 
have  arrived  at  such  conclusions,  for  their  own 
benefit :  we  may  for  the  benefit  of  others. 

The  prepositions  Big  and  ev  (translated  in), 
we  are  assured,  prove  nothing ;  they  do  not 
necessarily  mean  anything  more  than  to — to 
the  water,  to  Jordan.  But  wre  are  previously 
informed  of  Jesus'  coming  to  Jordan  (Matt.  3: 
13),  of  the  eunuch's  coming  to  the  water  (Acts 
8 :  36)  :  and  in  both  cases  e m  [epi]  is  used. 
So  it  will,  at  least,  be  admitted  that  after  coming 
to  a  position  expressed  by  em,  "  to  the  Jordan," 
there  was  a  nearer  approximation  for  the  pur- 
pose of  baptism,  which  is  expressed  by  ev  and 
etg  [en  and  eis\.  They  came  to  the  water,  and 
then  came  nearer  to  it.  Orthodoxy  is  not  out- 
raged till  there  is  an  intimation  of  going  into 
the  water :  nor  even  then,  provided  they  only 
"  step  in,"  or  go  in  "ankle  deep:"  or  "knee 
deep:"  but  that  is  the  farthest  limit;  they 
must  stop  there  and  be  sprinkled. 

But  why  go  to  the  trouble  of  unbinding  and 
binding  on  again  the  sandals  in  order  to  sprinkle 
and  be  sprinkled  ?  Why  not  send  a  servant  of 
the  eunuch's  train  (for  such  great  men  never 
travelled  without  attendants),  to  fetch  a  little  wa- 
ter in  a  cup  ?  They  could  hardly  travel  in  the 
desert  without  some  such  convenience.  Or,  to 
the  water,"  on  the  unreasonable  supposition  that 


FROM   THE    SCRIPTURES.  85 

they  carried  no  vessel  for  water,  why  could  they 
not  have  stopped  at  the  margin,  and  "Philip, 
having  no  convenient  basin,  have  dipped  his  hand 
in  the  water,  and  poured  or  sprinkled  it  upon 
the  eunuch?"  (p.  84),  They  would  thus  have 
saved  the  trouble  and  delay  of  taking  off  the 
sandals. 

If  the  prepositions  ev  and;  sis  [en  and  eis], 
are  not  the  words  in  the  Greek  language,  which 
express  the  relations  in  and  into,  please  tell  us 
what  words  do  denote  those  ideas.  It  is  easy 
to  find  instances  where  these  English  preposi- 
tions deviate  from  their  usual  sense.  Like  ev 
and  eig,  they  often  depend  for  their  sense  on  the 
words  in  connection.  If  ev  vdau  and  eig  vdojg 
do  not  signify  in  mater,  what  Greek  words  can 
we  employ  to  express  that  thought  ?  And,  tak- 
ing the  whole  phrase  @<xnTi£et,v  ev  vdccTi,  or  eig 
vdwg,  no  words  can  more  fully  express  the  idea, 
to  immerse  in  water. 

The  preposition'  anb  [apo]  rendered  "  out  of " 
in  Matt.  3:  16,  is  sometimes  subjected  to  criti- 
cism in  order  to  show  that  the  candidate  "  came 
up  from  the  water."  Ano  [apo]  does  generally 
mean  from,  though  that  also  depends  on  the 
connection  ;  and  the  place  is  always  to  be  noted 
whence  the  motion  proceeds.  Admit  it  should  be 
rendered/?*07?zin  the  instance  of  Christ's  baptism, 
does  it  mean  he  "  went  up  from"  the  margin 
of  the  stream  particularly ;  or  might  the  same 
form  of  expression  be  used  if  he  "  went  up 
from"  the  middle,  or  any  other  point  ?  But,  in 
the  case  of  the  eunuch,  it  is  not  o.no  [apo],  but 
6* 


86  THE    ARGUMENT 

ex,  [ek],  the  literal  sense  of  which  is  out  of: 
"  they  went  down  into  the  water"  (xure^aav 
eig  to  vdMQ)  and  "  they  came  up  out  of  the  wat- 
er" (uv£{3i]<jav  ex  tov  vdarog) :  and  in  the  interim 
the  baptism  was  performed.  These  are  circum- 
stances which  correspond  perfectly  with  immer- 
sion. How  ridiculously  perverse  the  exposition, 
which  struggles  to  reconcile  them  with  sprink- 
ling or  pouring,  Mr.  Hall  has  made  fully  ap- 
pear. 

We  certainly  cannot  "  prove  to  Mr.  Hall  that 
the  stream  [where  the  eunuch  was  baptized] 
was  a  foot  deep."  (p.  84).  To  a  man  who  un- 
derstood human  language  in  a  human  significa- 
tion, we  could.  The  water  must  have  been 
deep  enough  to  immerse  a  man,  we  would  say, 
having  already  shown  that  to  immerse  is  the 
only  human  sense  of  baptizo.  But  that,  with 
a  hunter  for  the  "sacred  use,'"  would  be  "  beg- 
ging the  question."  But  there  is  another  cir- 
cumstance which  would  indicate  there  was  a 
considerable  quantity  of  water. 

"  The  way  from  Jerusalem  to  Gaza,"  in 
which  the  eunuch  was  travelling,  "  is  desert." 
Some  of  our  Psedobaptist  friends  (Mr.  Burgess 
and  others)  seem  to  have  proved,  to  their  own 
satisfaction,  that  there  was  not  water  enough 
along  the  whole  road,  a  distance  of  some  seven- 
ty miles,  to  immerse  a  man.  There  was,  how- 
ever, the  river  Sorek  in  the  route  ;  but,  judging 
from  the  map,  the  road  did  not  probably  strike 
that,  till  more  than  half  way  to  Gaza :  this 
probability  alone   gives  any  plausibility  to  the 


FROM    THE    SCRIPTURES.  87 

argument  that  there  was  not  water  enough  for 
immersion  along-  the  road;  for  if  the  road  lay- 
along  the  river,  there  would  have  been  water, 
of  course.  This  was  a  part  of  the  "  wilderness 
of  Judea."  Mr.  Hall  reminds  us,  quoting  "  an 
American  lady  (Mrs.  Haight)"  that,  in  travel- 
ling this  desert,  it  is  customary  (indeed  neces- 
sary) to  carry  "  water  bottles."  Of  course,  the 
eunuch  was  provided  in  this  respect.  Why 
not  draw  the  cork  from  a  bottle,  and  take  a 
little  for  the  ordinance  ?  A  few  drops  would 
suffice;  and  the  supply  to  last  through  the  des- 
ert would  hardly  have  been  diminished.  Why, 
except  that  a  greater  quantity  was  requisite,  did 
they  descend  from  the  chariot,  after  waiting  till 
they  came  to  a  "  certain  water  ?"  And  please 
note  here,  that  no  such  silly  reason  can  be  as- 
signed for  seeking  a  place  of  "  much  water,"  as 
Mr.  Hall,  following  his  leaders,  has  assigned  in 
the  case  of  John's  baptism  :  there  were  no  mul- 
titudes who,  with  their  animals,  needed  drink. 
This  device  fails  here  :  there  was  only  the  eu- 
nuch and  his  train,  halting  for  a  few  moments. 
Mr.  Hall  finds  confirmation  strong  that  the 
eunuch  w;^s  sprinkled,  in  the  Scripture  which 
he  was  reading.  "  He  read  the  prophet  Esa- 
ias."  Mr.  Hall  says,  "  Philip  began  '  at  the 
beginning.'  "  The  words  "  at  the  beginning" 
he  distinguishes  by  quotation  marks,  and  founds 
an  argument  upon  them,  the  conclusion  of 
which  is  that  Philip  began  just  where  Mr.  Hall 
would  have  him  begin,  namely,  at  the  Hi.  chap, 
and  13th  verse.     Whence  are  these  words,  "  «fc 


S3  THE    ARGUMENT 

the  beginning"  quoted ?  certainly  not  from  the 
account,  in  Acts,  of  the  eunuch's  conversion 
and  baptism.  There  is  no  such  expression 
there.  Perhaps  it. is  taken  from  the  first  verse 
of  Genesis,  and  meant  to  designate  the  words 
at  which  Philip  began.  But  that  cannot  be, 
for  he  •  tells  us  precisely,  chapter  and  verse, 
where  Philip  began.  At  any  rate,  there  is  as 
much  ground  to  claim  that  Philip  began  at  the 
first  of  Genesis,  as  that  he  began  at  the  lii. 
chapter,  and  13th  verse  of  Isaiah.  It  is  evident 
that  in  taking  in  the  13th  and  14th  verses,  a  spe- 
cious compliment  is  paid  them,  merely  to  make 
suit  with  better  grace  to  the  15th,  which  is  the 
real  object  of  regard,  because  it  possesses  that 
resistless  charm,  the  word  "  sprokle."  See 
the  place. 

The  historian  of  the  Acts  tells  us  that  "  Phil- 
ip began" — not  "  at  the  beginning!' '.but  "at  the 
same  scripture,"  namely  that  which  is  repeat- 
ed in  the  22d,  and  23d  verses  (Acts  8) :  "  He 
was  led  as  a  sheep  to  the  slaughter  &c."  This 
is  quoted  from  Isaiah  53  :  7,  8.  The  prophecy 
has  special  reference  to  the  Messiah  ;  and  there- 
fore it  was  peculiarly  appropriate  as  a  text  from 
which  Philip  might  "  preach  to  him  Jesus."  In 
expounding  the  doctrines  of  the  new  dispensa- 
tion to  his  attentive  auditor,  Philip,  of  course, 
did  not  omit  the  first  duty  of  the  believer ;  and 
the  eunuch,  with'  all  the  glowing  ardor  of  a 
young  convert,  embraced  the  first  opportunity 
to  perform  it. 


FROM   THE    SCRIPTURES.  89 

There  are  two  declarations  before  cited^ 
which  we  will  here  bring  together  in  order  to 
see  how  they  agree.  One  is  "  If  Christ  were 
immersed,  it  would  be  but  one  instance,  and 
would  afford  no  argument  for  the  practice." 
Mr.  Hall  expresses  the  same  sentiment  in  differ- 
ent words  :  "  Had  Christ  and  his  disciples  all 
been  baptized  by  immersion,  it  would  not  bind 
us  to  an  immersion."  (p.  10S).  The  other  is 
"  We  have  Scripture  authority  to  follow  Christ 
to  the  water,  but  no  farther-"  We  have  heard 
these  two  declarations  in  the  same  sermon. 

Here  is  a  distinct  recognition  of  the  example 
of  Christ  as  our  pattern  in  baptism.  But  if  he 
be  our  pattern,  shall  we  not  copy  his  example, 
whatever  it  may  be,  in  this  ordinance  ?  If  "we 
have  Scripture  authority  to  follow"  him  at  all, 
will  not  that  authority  accompany  us  as  far  into 
the  water  as  he  went  ?  And  if  he  went  down 
into  the  water  and  was  immersed,  would  such 
an  example  of  the  Saviour  afford  no  argument 
for  the  practice  of  immersion  ?  Or  must  the 
declaration  be  qualified  thus  ? — We  have  Scrip- 
ture authority  to  follow  Christ"  in  baptism, 
provided  he  were  sprinkled  or  poured  upon  ;  but 
if  he  were  immersed,  his  example  is  of  no  au- 
thority. "  It  is  but  one  instance,  and  affords  no 
argument  for  the  practice."  Those  declarations 
can  be  reconciled  in  no  other  way  :  in  any  other 
view,  they  must  come  into  dead  collision.  This 
is  at  once  admitting  and  rejecting  the  authority 

*  P.  83,  of  thia  work. 


90  THE    ARGUMENT 

of  Christ's  example,  to  suit  a  favourite  creed, 
very  unceremoniously.  Shall  ministers  of  the 
gospel  thus  lightly  speak  of  Christ's  example 
as  one  instance,  and  acknowledge  or  trample 
upon  its  authority  at  pleasure  ! 

There  is  yet  another  reason,  resuscitated  by 
Mr.  Hall  after  the  thousandth  refutation,  "  for 
supposing  that  Jesus  was  baptized  in  a  mode 
other  than  immersion."  (pi  80.)  This  reason 
is  made  out  by  a  construction  of  the  Saviour's 
words  to  John  :  "  For  so  it  biecometh  us  to  ful- 
fil all  righteousness."  "  The  righteousness" 
spoken  of,  we  are  requested  to  understand,  was 
"  the  righteousness  required  in  the  law."  "  He 
went,"  says  Mr.  H,  "  at  thirty  years  old — the 
age  at  which  the  Levites  were  to  enter  upon  the 
priesthood.  He  went  to  enter  upon  the  priest- 
hood ;  and  was  purified  by  his  special  forerun- 
ner, to  fulfil  '  all  the  righteousness  of  the  law.' 
But  this  purification  for  the  priesthood  was  per- 
formed not  by  immersion,  but  by  sprinkling." 
Therefore,  Jesus  was  sprinkled. 

Mr.  Hall  endeavours  to  evade  the  objection 
to  this  hypothesis,  that  "  Christ  was  of  the  tribe 
of.  Judah,  of  which  tribe  Moses  spake  nothing 
concerning  priesthood"  (Heb.  7  :  14.),  by  adroit- 
ly slipping  in,  and  slipping  over,  this  declaration 
of  Paul,  almost  as  though  it  constituted  a  link 
in  his  own  argument.  But  the  objection  is  in- 
superable. It  cuts  off  every  motive  for  an  in- 
duction into  the  priest's  office  according  to  the 
Mosaic  ritual.  "  The  righteousness  of  the  law" 
would  not  have  been  fulfilled  by  such  an  indue- 


FROM   THE    SCRIPTURES.  91 

tion  :  it  would  have  been  a  direct  violation  of 
the  law,  thus  to  consecrate  one  of  any  other 
tribe  than  that  of  Levi.  If  it  were  done  in- def- 
erence to  the  Jews,  as  the  people  to  whom  had 
been  "  committed  the  oracles  of  God,",  it  would 
have  produced  no  favourable  impression  upon 
them.  Every  Jew,  knowing  the  descent  of 
Jesus,  would  have- regarded  him  as  an  intruder 
into  the  priest's  office,  as  indeed  he  would  have 
been..  But  Christ,  being  a  priest -by  "special 
appointment  of  God,"  "  after  the  order  of  Mel- ' 
chisedec,  and  not  called  after  the  order  of  Aaron" 
(Heb.  7  :  11),  had  no  motive,  was  under  no  ob- 
ligation to  a  Levitical  consecration  to  the  priest- 
hood :  "  For  the  priesthood  being  changed, 
there  is  made  of  necessity  a  change  also  of  the 
law."  (v.  12)  But  waiving  this  objection 
(which  is  alone  sufficient  to  prostrate  the. theo- 
ry in  question),  if  the  object  was  "to  fulfil  the 
righteousness  of  the  law"  by  a  Levitical  induc-r 
tion  into  the  priesthood,  that  object  Was  not  ac- 
complished by  John's  baptism,  or  John's  rhant- 
ism,  i.  e.  sprinkling. 

The  advocates  of  this  scheme  ought  to  dis- 
criminate between  priests  and  Levites,  and  tell 
us  into  which  office  they  would  have  Christ  in- 
ducted. The  priests  were  the  lineal  descend- 
ants of  Aaron,  and  had  the  chief  direction  of 
all  the  sacred  rites  :  the  Levites  were,  in  the 
ministry  of  the  temple,  the  servants  of  the 
priests,  and  subject  to  their  control.  God  says 
(Num.  8  :  19)  "  I  have  given  the  Levites  as 
a  gift  to  Aaron  and  his  sons,  from  among  the 


92  THE    ARGUMENT 

children  of  Israel ;  to  do  the  service  of  the  chil- 
dren of  Israel  in  the  tabernacle  of  the  congre- 
gation."    See  also  1  Chron.  23 :  2S,  &c. 

The  ceremonies  of  consecration  of  priests 
and  Levites  are  as  different  as  the  services  res- 
pectively prescribed.  But  Mr.  Hall  confounds 
them.  He  would  make  the  "  sprinkling''1  of 
"  Num.  8 :  7,  show  how  the  '  washing'  was 
performed"  of  Exodus  29  :  4.  But  the  two 
passages  do  not  refer  to  the  same  thing.  In 
Exodus  xxix,  are  prescribed  the  ceremonies  for 
consecrating  a  priest ;  in  Num.  viii,  for  induct- 
ing a  Levite.  Washing  is  prescribed  for  the 
priests,  sprinkling  for  the  Levites.  But  in 
either  case,  the  icashing  or  sprinkli?ig  is  but  a 
subordinate  part  of  the  ceremonies.  The  prin- 
cipal part  is  sacrifices.  The  ritual  for  the  Le- 
vites occupies  Num.  viii,  from  ^the  5th  verse 
to  the  15th.  "  The  waters  of  purifying"  must 
be  "  sprinkled  upon  them  :"  they  must  "  shave 
all  their  flesh:"  they  must  "wash  their  clothes:', 
two  bullocks  must  be  offered,  "  the  one  for  a 
sin-offering  and  the  other  for  a  burnt-offering:" 
and  all  was  to  be  performed  "  before  the  taber- 
nacle," and  in  presence  of  "  the  whole  assem- 
bly of  the  children  of  Israel." 

For  the  priests  (if  that  is  the  office  into  which 
Christ  must  needs  be  inducted),  the  sacrifices 
and  other  ceremonies  occupy  nearly  the  whole 
of  the  xxix.  chapter  of  Exodus.  There  was 
washing,  putting  on  of  the  sacerdotal  robes,  unc- 
tion, sacrifice,  with  many  accompanying  cere- 
monies.    And  the  consecration  was  to  be  re- 


FROM   THE    SCRIPTURES.  93 

peated  seven  days:  " Seven  days  shalt  thou 
consecrate  them.  And  thou  shalt  offer  every 
day  a  bullock  for  a  sin  offering  for  atonement." 
ver.  35,  36. 

Yet,  whether  Christ  is  to  be  a  priest  or  a 
Levite,  "  the  righteousness  of  the  law"  is  to  be 
fulfilled,  by  violating  all  the  requirements  of  the 
law,  except  the  single  subordinate  one  of  wash- 
ing or  sprinkling  !  "  For  the  honor  of  theo- 
logical science  among  us,"  says  the  reviewer  of 
Burgess,  in  the  Christian  Review,  "  we  sincere- 
ly hope  we  shall  never  again  be  told,  that  bap- 
tism in  the  Jordan,  away  from  the  temple,  with- 
out the  robes  of  office,  without  a  Jewish  unc- 
tion, without  any  sacrifice,  without  a  sevenfold 
repetition  lasting  seven  days,  is  a  consecration 
to  the  sacerdotal  office  as  required  by  the  law  of 
Moses." 

It  is  impossible  to  notice  here  all  the  absurdi- 
ties of  this  theory.  Mr.  Hall  and  others  resort 
to  it  to  account  for  Christ's  submitting  to  John's 
baptism,  which  as  he  was  a  sinless  being,  say 
they,  "  could  have  no  reference  to  repentance 
or  remission  of  sins."  If  Mr.  Hall  is  satisfied 
with  this  answer  to  his  question — "  why  was  Je- 
sus baptized?" — we  will  offer  another  for  his 
decision  :  Why  was  a  priest  or  Levite  conse- 
crated ?  Was  it  not  as  an  atonement  for  sin,  or 
being  set  apart  to  the  public  service  of  God? 
Ex.  19  :  33,  36.  Dr.  Scott,  in  Numbers  8 : 
6 — 8,  has  the  following  language  :  "  The  Le- 
vites  were  not  distinguished  from  the  other  Is- 
raelites by  any  prescribed  garments ;  nor  were 
7 


94  THE    ARGUMENT 

they  washed  or  anointed,  after  the  manner  in 
which  the  priests  had  been  :  but  though  they 
were  set  apart  with  less  solemnity,  to  mark  the 
inferiority  of  their  office,  and  because  they  were 
not  expressly  typical  of  Christ  as  the  priests 
were  (Lev.  8  :  9.) ;  yet  there  was  equally  a  re- 
membrance of  sin,  both  in  its  guilt  and  defile- 
ment, and  of  the  need  of  atonement  and  sancti- 
fication,  in  the  separation  of  them  to  their 
office."  So  then,  the  theory  which  would  iden- 
tify Christ's  baptism  with  the  consecration  of  a 
Jewish  priest,  has  as  clear  a  "reference  to  re- 
pentance and  remission  of  sins"  as  John's  bap- 
tism had,  when  applied  to  the  multitudes  of 
Judea. 

Those  whose  perverse  obstinacy  will  brave  all 
absurdities  in  defending  a  favorite  tenet,  will 
very  probably  persist  in  "  looking  for  the  refer- 
ence in  the  righteousness  required  in  the  law." 
All  beside  will  look  for  some  more  rational  expo- 
sition of  the  Saviour's  language  to  John.  Christ 
was,  in  himself  a  sinless  being,  "  holy,  harmless, 
undenled,  and  separate  from  sinners."  In  his  di- 
vine character,  his  baptism  could  have  no  refer- 
ence to  repentance  or  remission  of  sins.  But  when 
he  put  on  our  nature,  became  one  with  us,  was 
made  "sin  for  us,  who,"  in  himself,  "knew  no 
sin ;"  it  became  him  to  fulfil  all  the  righteous 
requirements  of  God  upon  sinful  man.  It  be- 
came him  to  fulfil  all  righteousness,  by  observ- 
ing all  the  divine  institutions  incumbent  upon 
his  people — to  furnish  an  example  of  perfect 
obedience  to  his  Father's  righteous  will,  in  the 


FROM    THE    SCRIPTURES.  95 

relation  which  pertained  to  the  sinful  nature  he 
had  assumed.  And  thus  there  was  a  propriety 
in  his  submitting  to  the  baptism  of  repentance. 
John's  baptism,  then,  administered  to  the  Sa- 
viour, was  no  exception  to  its  ordinary  im- 
port. 

A  knot  esteemed  difficult  for  the  "  immer- 
sionists"  is  found  in  Mark,  7:4,  "  The  wash- 
ing [^anriafiovg,  baptisms]  of  cups,  and  pots, 
brazen  vessels,  and  tables,"  or  couches  [y.hvcbv]. 
No  difficulty  can  be  made  of  the  immersion  of 
"  cups  and  pots  and  brazen  vessels."  These 
were  to  be  purified  by  being  "put  into  water." 
Lev.  11 :  32.  All  the  trouble  is  with  tables  or 
couches.  "  The  immersion  of  those,  it  is  some- 
times declared  with  almost  convincing  empha- 
sis, "  is  inconsistent — involves  an  improba- 
bility— almost  an  impossibility."  The  law  on 
this  subject  is  quite  full :  "  Whether  it  be  any 
vessel  of  wood,  or  raiment,  or  skin,  or  sack, 
whatsoever  vessel  it  be,  wherein  any  work  is 
done,  it  must  be  put  into  water."  Lev.  11:  32.^ 
Couches  are  not  definitely  named,  it  is  true; 
but  it  is  a  question,  whether  any  one  would 
have  thought  of  excluding  them  from  the  gene- 
ral enumeration,  had  not  a  purpose  required  it. 
If  this  knot  is  not  sufficiently  undone,  we  shall, 
incidentally,  undo  it  farther  as  we  advance  by 
the  citation  of  some  authorities  to  illustrate  the 
context,  to  which  we  now  turn  our  attention. 

It  reads  thus,   Mark  7:3,  4.      "  For   the 

*  See  also  Lev-  15  :  12  and  6  :  28. 


96  THE    ARGUMENT 

Pharisees,  and  all  the  Jews,  except  they  wash 
their  hands  oft,  eat  not,  holding  the  tradition  of 
the  elders.  And  when  they  come  from  the 
market,  except  they  wash  [fiamMjcavTat,  baptize], 
they  eat  not." 

This  scripture  is  employed  as  the  charm  to 
conjure  up  a  frightful  "dilemma,"^  either  horn 
of  which  is  considered  dangerous  to  the  Bap- 
tists. On  this,  we  are  informed,  the  Baptists 
divide  into  two  hostile  parties,  between  which 
there  are  chronicled  some  rather  unfriendly  ren- 
counters. One  party  with  "  Campbell  [a  Pcedo- 
baptist]  and  Wolsey  "  at  its  head,  contends,  or 
rather  "  fights,"!  for  supplying  x8lQttS>  hands, 
after  ^anTLutavjuv  [baptisontai],  and  reading  it 
thus:  "Except  they  immerse  their  hands,  they 
eat  not."  The  other  party  with  "  Carson  and 
Judd"  at  its  head,  "  maintains  stoutly"  that 
"  the  Jews  actually  immersed  themselves,  before 
eating,  when  they  came  from  the  market." 

We  never  before  heard  of  this  "  measuring  of 
swords,"  and  "  hurling  of  thunderbolts"  of 
"  these  mighty  champions."  The  difference 
between  the  two  views  is  considered  unimpor- 
tant. It  does  not  affect  the  main  question,  in 
the  least,  since  in  either  view,  there  was  an 
immersion.  But  Mr.  Hall  has  produced  docu- 
mentary evidence  § — -from  the  archives  of  his 
imagination — showing  that  such  "  assaults," 
"  battles,"  and  "  conflicts"  have  certainly  trans- 
pired— in  his  dreaming  fantasies.     In  the  fields 

*  Bap.  Er.  p.  27.    t  Id.  39, 40.    $  Id.  p.  27. 


FROM    THE    SCRIPTURES.  97 

of  America  and  Scotland,  and  in  the  "  mission- 
ary" field,  he  has  enjoyed  the  pleasing  enter- 
tainment of  seeing  them  "  fight  till  they  could 
fight  no  longer  !"i  And,  in  ecstatic  vision,  he 
has  "  stood  still  and  waited  the  issue,"  with  all 
that  spirit  of  brotherly  love  and  Christian 
"  kindness,"  which  distinguishes  his  books 
throughout,  in  full  and  active  exercise.  But, 
except  in  the  visions  of  excited  fancy,  after  all, 
no  such  collisions  have  occurred ;  though  we 
make  no  dispute  of  Mr.  Hall's  word,  that  he 
"  should  like'''  to  see  them  realized.  He  will 
doubtless  feel  chagrined,  when  he  awakes  from 
his  trance,  to  find  the  Baptists  at  peace  among 
themselves,  and  all  unconscious  of  the  war  he 
has  witnessed  with  such  rapturous  delight. 

To  return  to  the  dilemma.  The  "  immer- 
sionists"  must  adopt  one  of  the  above  views. 
If  they  choose  the  first,  they  must  "  alter  the 
diction  of  the  Holy  Ghost;"  they  must  add 
[namely,  xsigug,  hands]  to  the  word  of  God ! 
If  they  choose  the  other,  they  must  rest  upon 
a  historical  fiction.  "  No  history  of  Jewish 
customs  can  furnish  a  scrap  of  evidence  to  show 
that  whenever  the  Jews  had  been  to  the  mar- 
ket, they  always  immersed  their  whole  bodies." 
(Hall,  p.  42.) 

Evidently,  the  difficulty  thus  charmed  into 
existence,  is  now  the  chief  reliance  of  the  ad- 
versaries of  immersion.  Hence,  in  one  of  Mr. 
Hall's  books  ("  on   Baptism"),  it  is  formally  in- 

*  Id.  p.  39. 

7* 


98  THE    ARGUMENT 

troduced  twice,  and  occupies  twelve  pages.  In 
the  other(  "  Errors")  it  is  expanded  to  eighteen 
pages  (23  to  41),  besides  incidental  allusions. 
It  is  held  up  in  every  point  of  view,  exhibited 
in  every  attitude,  presented  in  all  phases, 
"  stretched  on  the  Procrustean  bed,"  and  stretch- 
ed again,  traced  forward  and  backward,  and 
backward  and  forward,  from  premises  to  conse- 
quences and  conclusions,  and  back  again  through 
conclusions  and  consequences  to  premises.  In 
his  next  publication,  we  shall  expect  to  find  it 
occupying,  at  least,  a  hundred  pages. 

Mr.  Hall  arrives  at  the  definite  conclusion, 
"  from  the  facts  in  the  case,"  that  here  "  a  bap- 
tism of  the  person  was  performed  by  pouring 
water  on  the  hands."  How  did  he  reach  this 
conclusion  ?  The  reader  must  give  his  close 
attention,  if  he  expect  to  comprehend  the  rea- 
soning which  conducts  to  this  conclusion.  By 
assuming  (p.  62)  that  the  washing  [ftannaojvTuc 
baptisontai]  of  the  4th  verse  is  the  same  as  the 
washing  of  the  hands  [viipuvTcti  jag  /eigag,  nip- 
sontai  tas  cheiras]  of  the  3d  verse,  it  is  made  to 
appear  that  the  Jews  baptized  themselves  when- 
ever they  washed  their  hands.  It  then  only 
remains  to  ascertain,  how  the  Jews  washed  their 
hands.  The  reasoning  proceeds  upon  three 
facts,  which,  it  appears,  determine  the  question 
exactly,  both  "  as  to  what  the  Jews  did  before 
eating  whenever  they  came  from  the  market," 
and  how  they  did  it. 

1.  At  the  marriage  in  Cana  of  Galilee,  "there 
were  set  there  six  waterpots  after  the  manner 


FROM   THE    SCRIPTURES.  99 

of  the  purifying  of  the  Jews."  "  At  the  time 
of  the  middle  of  the  feast,  these  waterpots  ap- 
pear to  have  been  empty."*  How  came  they 
empty  ?  Why,  manifestly,  the  water  had  been 
"  drawn  out"  to  wash  the  hands  of  the  guests  : 
How  else  could  they  have  become  empty,  if 
they  had  ever  been  filled  ? — And  that  this  wash- 
ing was  done  by  pouring  appears  clearly  from 
the 

2d  Fact,  namely,  the  oriental  custom  of 
having  "  a  servant  come  round  with  a  pitcher, 
and  pour  water  on  the  hands  of  those  about  to 
eat"  :   (p.  63)  and  from  the 

3d  Fact,  namely,  that  "  Elisha  the  son  of 
Shaphat  poured  water  on  the  hands  of  Elijah." 
2  Kings  3:   11. 

This  is  the  argument,  stripped  of  its  oratory, 
but  retaining  all  its  logic.  Some  would,  per- 
haps, think  it  farfetched ;  but  we  are  thus  con- 
ducted to  two  conclusions  from  which  a  third 
may  be  inferred.  1.  The  Jews  regarded  the 
washing  of  hands  as  baptism.  2.  This  wash- 
ing was  performed  by  pouring.  3.  Therefore, 
pouring  is  here  recognized  as  baptism.  A  tri- 
umphant conclusion  !  As  a  favor  to  Mr.  Hall, 
we  ask  the  reader  to  waive  his  common  sense, 
in  examining  the  premises. 

Shall  we  call  this  argument,  or  some  more 
appropriate  name  ?  Whatever  we  call  it,  it  as- 
sumes, or  implies  that  the  "  washing  of  hands"  m 
the  third  verse  is  synonymous  with  the  "  washing" 

*  Bap.  Er.  p.  44. 


100  THE    ARGUMENT 

in  the  fourth.  This  assumption  cannot  be  prov- 
ed. The  text  itself  contains  internal  evidence 
that  two  distinct  customs  are  referred  to;  and  this 
evidence  is  twofold.  1.  The  words  used  are 
different — vHpwvTcu  [nipsontai]  in  the  third  verse, 
fiamujwvxai  [baptisontai]  in  the  fourth.  And 
here  it  is  proper  to  remark  that  baptizo  is  never 
used  in  the  New  Testament  with  /£^«c,  hands, 
where  the  "  washing  of  hands"  is  mentioned  ; 
it  is  always  vtmoj  [nipto]  in  such  connections. 
The  plain  inference  is  that  something  more 
than  a  simple  washing  of  hands  is  here  intend- 
ed. 

2.  In  no  other  way,  than  by  referring  it  to 
two  different  customs,  can  this  scripture  be  di- 
vested of  a  tautology,  not  only  vain  but  ridicu- 
lous. "  For  all  the  Jews,  except  they  ivash 
their  hands  oft,  eat  not ;  and  when  they  come 
from  the  market,  except  they  wash  their  hands, 
they  eat  not."  That  is  like  saying  "  I  wash  my 
hands  and  face  every  morning,  and  Saturday 
morning  too."  Here  is  evidence  sufficient  to 
show  an  allusion  to  two  distinct  facts  :  and  if 
we  were  to  add  the  invariable  meaning  of  the 
word  baptizo,  we  should  surely  have  a  case 
clear  enough  of  immersion  on  coming  from  the 
market.  But  that  is  Mr.  Carson's  mode  of 
"begging  the  question."  We  will  therefore  avoid 
it ;  remarking,  however,  that  no  man  unaffected 
by  the  spell  of  "  sacred  use"  would  ever  think 
of  any  other  sense  than  to  immerse,  after  that 
sense  had  been  proved,  as  Mr.  Carson  had 
proved  it,  from  the  invariable  use  of  the  lan- 
guage. 


FROM   THE    SCRIPTURES.  101 

We  are  now  ready  to  encounter  the  dilem- 
ma— one  horn  of  which,  it  is  supposed,  must 
push  the  immersionists  to  "  alter  the  diction  of 
the  Holy  Ghost :  they  must  add  x£lQa?>  hands, 
to  the  word  of  God  !  But  how  does  this  appear 
to  be  adding  ?  Every  sophomore  knows  how 
frequently  the  genius  of  the  Greek  language 
requires  an  ellipsis  to  be  filled  by  a  word  taken 
from  a  preceding  clause.  We  are  often  obliged 
to  look  back  over  several  sentences,  to  get  the 
elliptical  word  ;  but  here  we  find  it  in  the  clause 
immediately  preceding.  And  there  would  be 
no  violation  of  syntax :  for  @cc7itmtojvtcu,  in  the 
middle  voice,  would  govern  the  accusative 
%£iQccg ;  the  action  of  the  verb,  according  to  a 
common  modification  of  the  Greek  middle, 
being  understood  as  performed  for  the  agent, 
just  as  vnpoiVTdv  governs  the  same  accusative  in 
the  preceding  verse. * 

*  Mr.  Hall  has  a  sage  grammatical  criticism  on  this  subject. 
(Bap.  Er.  p.  34.)  "  When  the  writer  omits  the  object  in  such  a 
case,  and  the  meaning  of  the  word  is  still  reflexive,  the  subject 
of  the  verb  is  its  implied  object.  We  pervert  his  meaning  if  we 
understand  or  supply  an  object  other  than  the  one  implied  in  the 
very  form  of  the  verb — which  makes  its  object  identical  with  its 
agent."  The  amount  of  this  is,  that  an  object,  or  accusative  case, 
can  never  be  understood  or  supplied  after  a  verb  in  the  middle 
voice,  other  than  the  one  implied  in  the  very  form  of  Ihe  verb. 
Mr.  Hall  has  certainly  discovered  here  a  new  principle  of  Greek 
grammar.  This  is  original,  beyond  dispute.  Will  he  not  favor 
the  learned  world  with  a  new  Grammar  of  the  Greek  Language, 
carefully  incorporating  this  principle  and  some  others  of  which 
we  are  indebted  to  him  for  the  discovery  ?  If  he  will,  the  stu- 
dent will  succeed  with  it,  as  admirably  in  reading  Greek,  as  he 


102  THE    ARGUMENT 

So  goes  one  horn  of  the  dilemma.  Those 
who  take  this  view  of  the  text  do  not  add  to  it, 
or  "  alter  its  diction,"  any  more  than,  in  pas- 
sages without  number,  the  translators  of  the 
bible  have  done;  as  any  English  reader  may 
verify  by  noting  the  words  in  Italics,  in  almost 
any  chapter  of  his  Bible.  They  understand  this 
scripture  as  referring  to  two  modes  of  washing 
hands  in  practice  among  the  Jews:  the  one,  a 
general  custom  of  washing  hands  before  a  meal ; 
the  other,  a  specific  case,  a  more  thorough  ablu- 
tion by  plunging  and  soaking  the  hands  in  wa- 
ter (expressed  by  ^anjiaoiVTat)  on  returning 
from  the  market,  or  any  place  of  public  resort 
(for  that  is  the  meaning  of  ayoQcc,  agora,  the 
word  rendered  "market").  This  exposition  is 
sustained  by  many  eminent  critics  :  Jahn, 
Campbell,  Wetstein,  Rosenmuller,  Lightfoot, 
Schoetgen,  and  others. 

If  Luke  11 :  38  presents  any  objection  to  this 
view,  it  is  not  the  grammatical  difficulty  which 
Mr.  Hall  has  discovered.  Our  English  version 
reads ;  "  And  when  the  Pharisee  saw  it,  he 
marvelled  that  he  had   not  first  washed  before 

would  with  Hesychius',  or  Gases'  Lexicon.  Paedobaptism  stands 
eminently  in  need  of  both  a  new  Greek  Grammar  and  Lexicon  ; 
and  Mr.  Hall  appears  eminently  qualified  to  supply  those  deside_ 
rata.  In  his  first  "  published  discourse,"  he  rendered  the  form 
fiantTiowviai  in  the  passive  voice,  "Except  they  are  bap- 
tized" (pp  41,  42).  Subsequently  he  discovered  (either  by  his 
own  investigations,  or  by  the  kind  suggestions  of  some  friend) 
that  it  was  in  the  middle  voice.  And  here  he  has  discovered  a 
general  principle  of  grammar  till  now  unknown. 


FROM   THE    SCRIPTURES.  103 

dinner."  "  Had  washed"  is  in  the  original 
sGartiiodrj  [ebaptisthe]  ;  which  being  in  the  pas- 
sive voice,  Mr.  Hall  says  that  therefore,  "  to 
supply  the  word  hands  does  violence  to  the 
grammatical  construction.  It  is  quite  as  gross 
a  violation  of  grammatical  usage  as  though  the 
passage  were  made  to  read  in  English,  '  That 
he  had  not  first  been  baptized  his  hands?  " 
(Bap.  Er.  p.  35.) 

Mr.  Hall  makes  here  a  display  of  his  usual 
grammatical  skill  and  accuracy.  Had  he  con- 
sulted some  grammar,  he  would  have  learned 
that  there  "  is  a  well  known  Greek  construc- 
tion,"^ generally  parsed  as  a  case  of  synecdoche, 
in  which  the  passive  has  an  accusative  after  it. 
One  case  of  this  kind  is  where  "  the  part  af- 
fected is  often  put  in  the  accusative  after  the 
passive  voice."!  This  would  be  the  construc- 
tion, were  the  word  /£*?«?,  hands,  supplied  in 
the  text  under  consideration ;  and  there  would 
be  no  "  violation  of  grammatical  usage." 

The  only  difficulty  which  this  view  has  to 
encounter  in  Luke  11:38,  is  that  the  word 
/eigag,  hands,  is  not  in  the  preceding  context. 
But  with  this  difficulty  Mr.  Hall's  theory  has, 
in  no  less  degree,  to  contend.  He  perceived 
this,  and  endeavoured  to  avoid  the  toils  which 
he  had  himself  laid,  by  declining  to  be  "  tied 
down  to  grammatical  nicety."  He  says,  "  It  is 
doing  justice  to  the  meaning  to   say,  without 

*  Buttmann's  Gr.  Gram.  §  131,  Note  3,  and  §  134,  6,  Note  2. 
t  Bullion's  More's  Gr.  Gram.  p.  330,  Obs.  4. 


104  THE    ARGUMENT 

being  tied  down  to  grammatical  nicety — '  that 
he  had  not  first  washed?  or  '  that  he  had  not 
first  washed  himself.''  "#  Let  this  translation  be 
analyzed. 

"  That  he  had  not  first  washed"  Washed 
what  ?  Washed  is  an  active  verb,  and  must 
have  an  object  expressed  or  implied.  Mr.  Hall 
contends  that  the  hands  only  were  washed, 
the  theory  therefore  requires  that  we  understand 
hands.  But  "  he  will  not  venture  to  stand 
upon  that  ground."  "  He  is  compelled  to  make 
the  Bible  give  an  uncertain  sound  ;  and  he  actu- 
ally proposes  to  make  it  read  with  an  alias  :"t 
"  That  he  had  not  first  washed"  alias  "  that 
he  had  not  first  washed  himself."  This  is  but  a 
clumsy  expedient  to  escape  the  gin  after  all. 
The  idea  is  not  at  all  changed  by  it.  If  Mr. 
Hall  is  correct  as  to  the  thing  actually  done, 
namely,  that  the  hands  were  washed  on  such  oc- 
casions, that  is  all  that  can  be  implied  in  the 
words  "washed  himself."  He  does  not  believe 
that  the  whole  person  was  washed,  though  that  is 
strictly  the  sense,  when  he  supplies  "himself." 
But  he  is  not  going  to  be  "  tied  down  to  gram- 
matical nicety."  He  only  means  "  that  he 
had  not  first  washed  himself  as  to  his  hands." 
Subaudit  manus ;  he  understands  hands :  and 
this  is  the  case  with  both  his  translations,  and 
with  his  theory  applied  to  both  passages,  Mark 
7:4  and  Luke  11:38.  How  dare  he  thus 
"  substitute  his  own  invention  for  the  word  of 
God  ?"  as  he  charges  upon  Mr.  Wolsey.    Thus 

*  Bap.  Er.  p.  35.  t  Id.  p.  33. 


FROM    THE    SCRIPTURES.  105 

has  he  "  infixed  himself  upon  one  of  the  forks 
of  the  trident"  which  he  himself  forged.  And 
king  James's  translators  are,  by  his  theory, 
brought  into  the  same  predicament.^ 

If  he  will  allow  the  Baptists  the  same  free- 
dom of  translation  which  he  finds  it  necessary 
to  employ  himself,  they  will  find  no  difficulty 
in  this  view  of  the  text,  Luke  11  :  38.  Surely, 
the  same  license  which  would  authorize  Mr. 
Hall  to  understand  hands,  or  to  predicate  the 
tvashing  of  the  person  upon  the  simple  wash- 
ing of  the  hands,  would  authorize  a  Baptist  to 
understand  hands,  or  (if  he  claimed  it,  though 
none  do)  to  predicate  the  immersion  of  the  per- 
son upon  the  immersion  of  the  hands.  The 
second  rendering,  in  both  cases,  exhibits  a  very 
great  latitude  of  expression :  the  washing  or 
immersion  pertains  strictly  to  the  hands ;  but 
there  is  as  much  an  immersion  in  the  one  case, 
as  a  washing  in  the  other. 

But  for  ourselves,  we  prefer  the  other  horn  of 
the  dilemma  ;  namely,  that  there  was  a  custom 
among  the  Jews,  to  which  allusion  is  here  made, 
of  literally  immersing  themselves  when  they 
came  from  the  market,  or  place  of  public  con- 
course. This  is  consistent  with  the  very  defi- 
nite   language  employed  in  both  texts  (Mark 

*  It  was  very  imprudent  in  them,  if  Mr.  Hall's  views  are  cor- 
rect, to  translate  the  word  here.  They  ought  to  have  trans- 
ferred it,  as  they  did  elsewhere  ;  thus  (to  use  his  own  language) 
"  leaving  people  to  learn  its  meaning  from  the  context  for  them- 
selves ;"— to  "  judge  of  its  meaning  from  its  use  in  the  sacred 
writings." 

8 


106  THE    ARGUMENT 

7  :  4,  Luke  11 :  38).  It  is  consistent  with  the 
invariable  meaning  of  the  word  fiixnutw,  but, 
in  accordance  with  the  plan  of  this  essay,  we 
defer  insisting  on  the  full  force  of  the  argument 
from  the  meaning  of  the  word,  till  a  more  ad- 
vanced stage  of  the  work.  It  is  consistent 
with  the  Jewish  tendencies  to  multiply  ceremo- 
nies, and  add  to  the  commands  of  God  the  tra- 
ditions of  men.  On  this  subject,  Mr.  Hall  has 
spoken  into  existence  another  dilemma,  which 
shall  here,  by  way  of  episode,  have  all  the  no- 
tice it  merits. 

He  is  commenting  (p.  40)  on  Ecclesiasticus 
34  :  30,  "  He  that  washeth  [baptizeth]  himself 
from  a  dead  body,  &c."  Referring  to  Numbers 
19  :  16,  as  illustrating  the  apocryphal  text,  he 
says ;  "  The  question  then  comes  to  this  dilem- 
ma :  either  the  Jews  had  abandoned  this  mode 
of  purifying  (viz.  sprinkling)  from  a  dead  body, 
as  specifically  and  minutely  pointed  out  by 
God — or  here  was  a  baptism  by  sprinkling." 
We  have  already  shown  (p.  74)  that  the  law 
originally  prescribed  an  immersion.  But  we 
have  moreover  the  authority  of  Jesus  Christ  for  af- 
firming— notwithstanding  Mr.  Hall  says,  "  Car- 
son is  driven  here  to  assume,  and  that  without 
the  least  shadow  ox  pretence  of  authority" — we 
have  the  authority  of  Jesus  Christ,  for  affirming 
that  the  Jews  "  had  abandoned"  "  many  things" 
"  specifically  and  minutely  pointed  out  by  God." 
The  Saviour  says,  Mark  7  :  8,  &c,  "  For  lay- 
ing aside  the  commandment  of  God,  ye  hold 
the  traditions  of  men.  *  *  *     And  he  said  unto 


FROM    THE    SCRIPTURES.  107 

them,  Full  well  ye  reject  the  commandment  of 
God,  that  ye  may  keep  your  own  tradition.^  ^^ 
Making  the  word  of  God  of  none  effect  through 
your  tradition  which  ye  have  delivered :  and 
many  such  like  things  ye  do." 

Such  were  Jewish  tendencies.  And  how  per- 
fectly in  accordance  with  them  was  the  custom, 
on  returning  from  the  market,  or  any  public 
concourse,  where  they  had  been  exposed  to  the 
polluting  contact  of  the  Gentiles  and  of  things 
legally  unclean,  of  immersing  the  whole  body 
in  water.  And  this  practice,  with  them,  was 
less  cumbersome  than  may  at  first  strike  the 
mind,  from  the  fact  that  such  occasions  of  de- 
filement would  not  frequently  occur,  and  also 
from  their  loose  mode  of  dress. 

Here,  then,  in  the  seventh  chapter  of  Mark, 
is  a  "  history  of  Jewish  customs,"  affording 
sufficient  evidence  of  the  practice  in  question. 
This  evidence  will  be  decisive  when  we  come 
to  insist  on  the  meaning  of  the  word  (9a7zrt£w, 
in  the  4th  verse.  But  let  us  see  whether  "  there 
is  not  a  scrap  of  historical  evidence"  from  some 
other  sources,  bearing  on  this  point. — And 
please  note  the  bearing  of  these  quotations  on 
the  "  immersion  of  cups  and  pots,  and  brazen 
vessels  and  couches,"  also. 

The  following,  as  cited  by  a  number  of  au- 
thors, is   from   Maimonides.^     "  Wherever,  in 

*  Maimonides,  one  of  the  most  distinguished  Jewish  scholars, 
was  born  at  Cordova,  in  Spain,  in  1139 "  He  was  physi- 
cian to  the  Sultan  Saladin,  under  whose  protection  he  establish- 
ed a    celebrated  seminary  at  Alexandria.      He    wrote    many 


108  THE    ARGUMENT 

the  law,  washing  of  the  flesh,  or  of  the  clothes 
is  mentioned,  it  means  nothing  else  than  dip- 
ping of  the  whole  hody  in  a  laver ;  for  if  a  man 
dips  himself  all  over  except  the  tip  of  his  little 
finger,  he  is  still  in  his  uncleanness."  Hilchoth 
Mikva  c.  1.  §2.  And  again  :  "  Every  one  that 
is  baptized  [as  they  were  on  coming  from  the 
market]  must  immerse  the  whole  body."  Idem. 
And  again  :  "  In  a  laver  which  holds  forty  seahs 
[about  one  hundred  gallons]  of  water,  every  de- 
filed man  dips  himself,  except  a  profluvious 
man;  and  in  it  they  dip  all  unclean  vessels. 
A  bed  that  is  wholly  defiled,  if  he  dip  it  part  by 
part,  is  pure.  If  he  dip  the  bed  in  the  pool, 
although  its  feet  are  plunged  in  the  thick  clay 
at  the  bottom  of  the  pool,  it  is  clean.  What 
shall  he  do  with  a  pillow  or  bolster  of  skin  ? 
He  must  dip  them  and  lift  them  out  by  the 
fringes," — sc.  lest,  being  holden  by  the  hand, 
the  water  should  not  gain  access  to  every  part. 
Hilchoth  Cailim  c.  26.  These  quotations  are 
from  the  "  words  of  the  Scribes,  the  commands 
of  the  wise  men,"  being  a  traditionary  canon 
for  purification,  as  cited  by  Maimonides. 

History  explains  how  the  Jews  understood 
the  canon.  Dr.  Gale  says,  "  We  have  frequent 
mention  of  the  Hemero-baptists,  who  were  so 
called  from  their  practice  of  washing  themselves 
in  this  manner  (namely,  as  prescribed  by  the 
canon,  i.   e.   by  immersion)   every  day :  as  in 

works.  The  Jews  call  him  the  Doctor,  the  great  eagle,  the  glory 
of  the  West,  the  light  of  the  East,  and  consider  him  inferior 
only  to  Moses."    Encyc.  Americana. 


FROM    THE    SCRIPTURES.  109 

the  Apostolic  Constitutions,  where  it  is  noted, 
that  unless  they  were  so  washed,  they  ate  not : 
they  are  inserted  in  the  catalogue  of  Jewish 
sects  by  Hegesippus  ;  and  Justin  Martyr,  men- 
tioning several  sects  also  of  the  Jews,  names 
these  among  the  rest,  and  calls  them  Baptists, 
from  this  signification  of  the  word.  These 
washings  are  what,  in  the  Constitutions,  are  in- 
tended by  daily  washings,  or  baptisms,  as  may 
be  further  confirmed  by  that  account  given  us 
of  one  sect  of  the  Jews  by  Josephus.  Tertul- 
lian,  too,  plainly  intimates  that  the  Jews  used 
to  wash  their  whole  bodies,  when  he  says, 
"  The  Jews  daily  wash  every  part  of  the  body, 
yet  they  are  never  clean."  Gale's  Reflections 
on  Wall's  History  of  Infant  Baptism.  Let.  iv. 
where  the  authorities  are  quoted. 

Schneckenberger,  p.  38,  says  :  "  The  Jews 
lathed  before  entering  the  temple  or  the  syna- 
gogues," quoting  Philo,  who  uses  the  words 
fiudi'^eip — lovau/uevog  cpaidqwETcu  to  awfia, — 
bathing  he  purifies  the  body.  He  shows  that 
the  Samaritan  did  the  same — lavare  aquis  cor- 
pus,— were  accustomed  "  to  bathe  the  body  in 
water.^  "For  this  reason"  he  adds,  "syna- 
gogues were  erected  by  the  side  of  rivers." 
Theophylact  says,  "purifying  themselves  ac- 
cording to  the  custom,  by  bathing  and  fasting" 
[uyi'iadevisg  xaia  to  edog  "Kovo^bvov  tcac  v?]gjsv- 
o^Tfc].  Philo  says,  "purifying  their  bodies  by 
bathings"  \Ioviqoi~\.  Tertullian,  De  Bap.  8, 
speaks  of  Jews  "  who  bathed  every  day  (quoti- 
die  lavant), because  they  were  defiled  every  day." 
8* 


110  THE    ARGUMENT 

Epiphanius  says,  the  Hemero-baptists  maintain- 
ed that  "  one  ought  to  be  baptized  every  day  in 
water"  \ev  idati\.  Justin  Martyr,  Dial,  cum 
Tryph.  80,  says  these  Hemero-baptists  were 
Pharisees,  and  (13,  18)  combats  their  error, 
saying,  "  Isaiah  did  not  direct  you  to  go  into 
the  bath  [sig  fiukaveiov],  whom  not  even  the  sea 
could  purify."  The  Babylonian  Talmud,  speak- 
ing of  the  purifications  of  persons  and  things, 
says,  "  nothing  of  the  kind  takes  place  without 
immersion"  (fib^to). 

Schneckenberger,  p.  141,  quoting  the  Tal- 
mud, says,  "  In  proselyte  baptism,  the  male, 
after  circumcision,  is  led  into  the  water,  and 
completely  immerses  himself  in  the  water.  The 
female  is  led  into  the  water  up  to  the  neck,  and 
then  immerses  herself  in  the  water ;"  and  on 
page  145,  he  says  ;  "  The  other  ordinary  lustra- 
tions of  the  Jews  were  performed  in  the  same 
way." 

When  the  early  writers  attempt  an  enumera- 
tion of  the  various  Jewish  rites  of  purification, 
they  always  distinguish  immersions  from  sprink- 
lings. The  Apostolic  Constitutions,  6,  20,  enu- 
merate "  purifications,  incessant  immersions, 
sprinklings,  expiations"  [xuduoiaitwvg,  avveyj] 
^anTiujuaja,  Quvjiutiovg,  u.yvsiag~\.  The  first 
word  here  would  seem  to  be  generic,  including 
the  three  following  species.  Baptisms  are  par- 
ticularly distinguished  from  sprinklings,  &c. 
Theodoret,  too,  in  his  Com.  on  Heb.  9  :  10, 
distill guishes  between  baptisms,  and  purifica- 
tions  by    sprinkling ;    "  Unclean   persons,"  he 


FROM    THE    SCRIPTURES.  Ill 

says,  "  were  immersed,  and  purified  by  sprink- 
lings." [ovioo  yag  sflami'CsOvio,  kul  joig  tieql- 
QuvTTjQiotg  a7iexad(xQ0WT0~\.  Surely  he  did  not 
mean  the  same  thing  by  these  two  forms  of  ex- 
pression. 

"  Vatablus,  a  distinguished  professor  of  He- 
brew at  Paris,  for  whom  the  Jews  of  his  ac- 
quaintance entertained  a  very  high  regard," 
held  the  opinion  which  seems  so  well  establish- 
ed by  the  above  historical  and  critical  references. 
He  says,  on  Mark  7:4,  Se  totos  abluebant, 
"  They  bathed  themselves  all  over." 

Grotius  says,  on  the  place,  Majori  cura  se 
purgabant  a  fori  contactu,  quippe  non  manus 
tantum  lavando,  sed  et  corpus  mersando  ;  "  They 
cleansed  themselves  more  carefully  from  defile- 
ment contracted  at  the  market,  to  wit,  not  only 
by  washing  their  hands,  but  even  by  immersing 
their  body." 

Spencer,  on  the  Eitual  Laws  of  the  Hebrews, 
says,  E  Judaeis  nonnulli,  puritatis  accuratioris 
laudem  ambientes,  se  totos  in  aquas  frequenter 
immergebant ;  "  Some  of  the  Jews,  ambitious 
for  the  credit  of  superior  purity,  frequently  im- 
mersed their  whole  persons  in  water." 

Rabbi  Salmon,  on  Ex.  xxix,  says,  "  not  only 
the  hands  and  feet  were  washed,  but  the  whole 
body." 

Starck,  in  his  Hist.  Bap.  p.  8,  says,  "  The 
baptisms  with  the  Jews  were  not  by  sprinkling, 
but,  in  addition  to  washing  the  whole  body,  an 
entire  immersion." 

Bruce,  in  his  Travels  in  Africa,  vol.  4,  p.  275, 


112  THE    ARGUMENT 

mentions  a  fact  which  bears  upon  this  subject. 
He  discovered  "  an  independent  people  in  the 
west  of  Abyssinia  called  Falashas.  The  name 
signifies  exile,  and  the  state  is  called  Falasjan. 
They  have  their  own  government  which  is  al- 
lowed by  the  Nagush  of  Abyssinia,  on  condition 
of  their  paying  a  certain  tribute.  Bruce  found 
there  a  Jewish  king  Gideon,  and  a  queen  Ju- 
dith, and  about  one  hundred  thousand  effective 
men."  Enc.  Rel.  Knowl.  Calmet,  in  his  Dic- 
tionary, makes  the  following  remark,  quoting 
Bruce  :  "  The  Kemmont  were  once  the  same  as 
the  Falashas.  *  ^  *  They  wash  themselves 
from  head  to  foot  on  coming  from  market  or 
from  any  public  place ;  where  they  may  have 
touched  any  one  of  a  sect,  different  from  their 
own,  esteeming  all  such  unclean."  It  would 
seem  that  this  nation  of  Jewish  exiles  have  pre- 
served the  custom  of  their  countrymen  in  ques- 
tion. 

These  historical  and  critical  notices  of  Jew- 
ish customs  are  taken  chiefly  from  Robinson's 
History  of  Baptism,  Ripley's  Examination  of 
Stuart  and  the  Christian  Review.  They  are  not 
new  to  any  man  who  has  given  his  attention  to 
this  controversy  with  that  candor  which,  ever 
having  truth  as  its  grand  object,  is  willing  to 
examine  both  sides  of  the  question.  Any  min- 
ister of  the  gospel  who  is  ignorant  of  them,  is 
utterly  inexcusable — and  especially  so,  if  he  en- 
list as  a  controversialist  on  this  subject.  All  of 
them  go  to  show  the  frequent  immersions  prac- 
tised by  the  Jews,  both  of  persons  and  things ; 


FROM    THE    SCRIPTURES.  113 

several  the  daily  and  special  immersions,  on 
coming  from  the  market,  or  a  public  concourse. 
Now,  in  the  face  of  all  this  testimony,  would  it 
not  have  been  more  becoming  in  Mr.  Hall  to 
use  some  more  qualified  language,  than  "  There 
is  not  a  scrap  of  evidence  in  the  wide  world  to 
show  it  ?"  Is  he  ignorant  of  these  "  records 
and  traces  of  such  a  custom  ?"  Or  can  they  be 
set  aside  ?  Even  if  these  evidences  were  of 
questionable  authority,  would  there  not  have 
been  an  appearance  of  more  candor  and  honesty 
in  acknowledging  their  existence  ?  And  even 
if  they  could  be  rebutted  and  set  aside  alto- 
gether, would  not  a  modest  man  show  some 
deference  to  the  opinions  of  such  respectable 
critics,  especially  when,  as  Paedobaptists,  their 
prepossessions  and  practice  were  all  on  his  own 
side  ? 

Our  argument  did  not  stand  in  need  of  his- 
torical support.  It  was  fully  established  by  the 
internal  evidence  of  the  passage.  But,  by  these 
references  to  history  and  criticism,  opposition  is 
more  directly  met  upon  its  own  ground.  The 
hideous  dilemma  which  recently  threatened  our 
overthrow  is  now  utterly  ruined  ;  and  this  ■  scrip- 
ture, emerging  from  the  enchanter's  mist,  reads 
in  full  capitals,  immersion. 

We  come  now  to  a  consideration  of  the  mi- 
raculous agency  of  the  Spirit,  represented  in 
Scripture  as  the  baptism  of  the  Holy  Ghost. 
On  this  subject,  Mr.  Hall  discourses'  in  this 
wise,  (p.  70) :  "  The  mode,  as  indicated  by  the 
uniform   figure,    is    pouring,   shedding  forth,, 


114  THE    ARGUMENT 

sprinkling,  coming  down  like  rain,  or  like 
shoiuers,  falling  upon"  Referring  to  Acts  1  :  5, 
he  says,  "  I  will  not  stop  to  show  how  grossly 
this  would  sound,  to  alter  it  according  to  the 
proposal  of  our  Baptist  brethren,  so  as  to  make 
it  read,  '  But  ye  shall  be  immersed  with  (or  in) 
the  Holy  Ghost."  And  elsewhere  (Bap.  Er. 
p.  43,)  he  says,  "  I  need  not  speak  of  all  the 
startling  and  revolting  ideas  obtruded  upon  the 
mind  by  the  very  thought  of  making  '  baptized 
with  the  Holy  Ghost,'  read  "  immersed  in  the 
Holy  Ghost.'" 

But,  pray,  tell  us  what  is  startling  or  revolt- 
ing in  that  thought.  The  answer  seems  to  be 
implied  in  this  remark — at  all  events,  he  has 
not  "  stopped"  to  give  us  any  other — "  The 
Scripture  is  not  so  gross  as  to  speak  of  the  Ho- 
ly Spirit  filling  a  room  like  a  material  sub- 
stance, and  thus  immersing  people."  (p.  69.) 
But  what  is  "so  gross"  in  that  mode  of  ex- 
pression ?  Is  it  the  idea  of  a  "  material  sub- 
stance ?"  Your  forms  of  expression,  "  pour- 
ing,  shedding  forth,  sprinkling,  falling  upon, 
all  contain  the  same  gross  idea.  They  rep- 
resent the  third  person  of  the  Trinity  as  a  ma- 
terial substance,  no  less  than  immersion  does. 
And,  according  as  Mr.  Hall  has  defined  his  po- 
sition, he  would  have  us  take  these  expressions 
literally  :  for  he  quarrels  with  Mr.  Carson  for 
insisting  that  there  was  an  "  immersion  with 
the  emblems  of  the  Spirit."  He  said,  "  Christ 
did  not  say  ye  shall  be  baptized  with  the  emblems 
of  the  Spirit.    He  said,  '  ye  shall  be  baptized  with 


FROM    THE    SCRIPTURES.  115 

the  Holy  Ghost  ;'  with  the  Spirit  itself,  not  with 
its  emblems."  So  then,  Mr.  Hall  would  have 
us  understand  that  the  "  Spirit  itself"  was 
"  poured,  shed  forth,  sprinkled"  "  as  a  material 
substance" — literally  ;  for  he  spurns  at  figures 
and  "  emblems." 

Query.  Does  Mr.  Hall  hold  the  doctrine  of 
the  real  presence  of  Christ's  body  and  blood  in 
the  eucharist  ?  He  has  here  adopted  the  Pa- 
pist's argument  for  transubstantiation.  The 
Saviour  said,  "  This  is  my  body,"  and,  "  This 
is  my  blood ;"  the  body  and  blood  themselves, 
not  the  emblems.  So  the  Catholics  argue,  and 
so  Mr.  Hall  argues. 

It  cannot,  then,  be  the  allusion  to  a  material 
substance  contained  in  the  figure  of  immersion, 
which  is  so  "  revolting."  The  quantity  im- 
plied in  the  figure,  must  be  the  gross  idea  which 
is  so  shocking — its  "  filling  a  room."  So  co- 
pious a  supply  is  vulgar.  Were  the  figure 
made  to  correspond  with  a  little  water  in  a  ba- 
sin, or  in  the  palm  of  the  hand,  it  would  be 
unobjectionable.  But  filling  a  room  !  The 
thought  is  too  gross  to  be  entertained  by  a  mind 
imbued,  by  education,  with  the  more  refined 
ideas  of  aspersion  and  affusion.  Well,  if  the 
language  of  inspiration  is  not  suited  to  some 
men's  fastidiousness,  we  cannot  help  it :  the 
Baptists  are  not  answerable  for  that.  They  re- 
ceive the  Book  just  as  God  vouchsafed  to  in- 
dicate it,  with  reverence  and  gratitude. 

The  story  of  the  day  of  Pentecost  (Acts  ii.) 
fully  illustrates  the  baptism  of  the  Holy  Ghost. 


116  THE    ARGUMENT 

"  They  were  all  with  one  accord  in  one 
place.  And  suddenly  there  came  a  sound  from 
heaven  as  of  a  rushing,  mighty  wind,  and  it 
filled  all  the  house  where  they  were  sitting." 
What  filled  the  house  ?  "  The  sound"  replies 
Mr.  Hall.  That  is,  to  say  the  least,  a  very  un- 
natural idea.  To  speak  of  a  sound,  suddenly 
arrested  in  its  expansive  progress  in  the  atmos- 
phere, and  wholly  confined  within  definite,  nar- 
row limits,  is  certainly  to  impose  upon  the  im- 
agination the  task  of  conceiving  what  has  no 
counterpart  in  nature.  But  here  the  case  is  ag- 
gravated. There  is  "a  sound'" — "a  sound 
from  heaven"— a  loud,  roaring  "  sound,  as  of 
a  rushing  mighty  wind:"  but  immediately  it  is 
pent  up  within  the  walls  of  a  house  ;  "  it  fills 
the  house    where  they  are  sitting." 

But,  says  some  one,  this  event  was  miracu- 
lous, and  not  to  be  scanned  by  natural  princi- 
ples. True,  this  baptism  was  miraculous  ;  but 
miracles  are  never  wrought  without  a  manifest 
object ;  and  for  the  particular  circumstance  now 
under  consideration,  no  object  can  be  assigned. 
The  baptism  of  the  Holy  Ghost  had  for  its  ob- 
ject the  accomplishment  of  the  most  benign  and 
glorious  purpose  of  heaven  towards  men  :  but 
of  what  consequence  to  this  miracle  was  it,  that 
the  "  sound  from  heaven"  should  be  imprisoned 
within  the  house,  where  they  were  sitting  ? 
The  object  was,  certainly,  not  secrecy  ;  for,  im- 
mediately "  this  was  noised  abroad,  and  the 
multitude  came  together."  Certainly,  not  to  con- 
vince either  those  within,  or  those  without,  of  the 


FROM   THE    SCRIPTURES.  117 

reality  of  the  miracle  ;  they  had  other  evidence 
sufficient.  And  besides,  the  disciples  within  could 
not  have  known,  that  the  sound  was  not  heard 
without ;  and  the  people  without  could  not  have 
known,  that  any  sound  was  heard  within.  Will 
any  one  say,  that  the  account  does  not  affirm  that 
the  sound  was  confined  to  the  house  ?  But, 
we  ask,  of  what  importance  is  it  to  the  narra- 
tive to  specify  the  fact,  that  "  the  sound  filled 
the  house,"  if  it  were  heard  out  of  doors  too  % 
It  would  be  the  merest  garrulity.  The  circum- 
stance of  "  filling  the  house"  in  particular, 
must  have  a  necessary  connection  with  the 
end  to  be  accomplished. 

Is  it  not  more  rational  to  understand  that 
the  sacred  penman,  speaking  of  what  was  pre- 
sent to  his  inspired  perception,  referred  to  what 
he  compares  to  "  a  rushing  mighty  wind,"  as 
"  filling  the  house  where  they  were  sitting  ?" 
Human  reason  conducts  us  much  more  readily 
to  this  sense ;  and  it  will  be  found,  by  putting 
this  question  to  plain  men  whose  common  sense 
is  their  commentary,  that  such,  in  perhaps  every 
instance,  is  the  idea  they  have  imbibed  from 
the  passage.  It  concerns  us  not  what,  in  its  es- 
sential nature,  that  was  which  "  filled  the 
house."  Such  speculations  may  engage  a  pre- 
sumptuous philosophy,  whose  impious  scrutiny 
would  explore  the  essential  being  of  the  God- 
head. It  is  sufficient  for  us  to  know  what  God 
has  revealed ;  "  It  filled  all  the  house  where 
they  were  sitting."  Of  course,  those  who  were 
in  the  house  are  represented  as  covered,  whelm- 
9 


118  THE    ARGUMENT 

ed,  immersed.  The  circumstance  of  its  filling 
the  house  thus  finds  a  definite  object  connected 
with  the  design  of  the  miracle.  This  immer- 
sion is  the  baptism  of  the  Holy  Ghost.  The 
pouring  out,  shedding  forth,  is  not  the  baptism, 
any  more  than  the  pouring  of  water  into  a 
bath  is  bathing. 

Mr.  Hall  repeats  here  an  objection  to  this 
view,  which  has  had  some  currency.  "  Immer- 
sion," it  is  said  (p.  69,)  "  has  the  act  of  dip- 
ping entering  necessarily  into  the  idea,  as  well 
as  the  act  of  covering."  But  as  the  disciples 
were  in  the  house  before  the  descent  of  the 
Spirit,  the  idea  of  dipping,  or  plunging,  does 
not  enter  into  the  figure. 

This  objection  finds  no  countenance  in  the 
usage  of  language.  An  English  writer  who 
should  speak  of  a  rock  at  the  bottom  of  the  sea 
as  immersed,  would  hardly  think  himself  using 
the  word  even  in  a  figure,  though  the  waters 
had  rolled  over  the  rock  from  the  beginning  of 
time.  Besides,  as  motion  is  relative,  it  is  not 
material  to  the  act  of  immersion,  whether  the 
object  to  be  immersed  approach  the  fluid,  or  the 
fluid  the  object.  Few  would  argue  that  the 
Egyptians,  when  the  watery  wall  on  either 
hand  yielded  and  closed  over  them,  were  not 
immersed.  At  all  events,  it  was  a  very  specific 
application  of  water.  Other  words  denoting  mo- 
tion, are  used  in  the  same  manner.  Take  the 
verb  to  enter.  It  expresses  the  action  of  going 
into.  Bear  this  in  mind  in  reading  Luke  9 : 
34  ;  "  While  he  thus  spake  there  came  a  cloud 


FROM    THE    SCRIPTURES.  119 

and  overshadowed  them :  and  they  feared  as 
they  entered  into  the  cloud."  The  "  cloud 
came" — the  motion  was  of  the  cloud  ;  yet  "  they 
entered  into  the  cloud." 

The  above  view  of  the  baptism  of  the  Holy 
Ghost  is  in  accordance  with  the  language  of 
Cyril  of  Jerusalem,  Catech.  17  :  "  For  as  he 
that  goes  down  into  the  water  and  is  baptized, 
is  surrounded  on  all  sides  with  water,  so  the 
apostles  were  baptized  all  over  by  the  Spirit. 
The  water  surrounds  the  body  externally,  but 
the  Spirit  incomprehensibly  baptizes  the  soul 
within."^  And  to  the  same  view  corresponds 
the  opinion  of  the  most  distinguished  critics 
and  commentators,  most  of  whom  speak  of  the 
baptism  of  the  Spirit  as  an  overwhelming, 
abundant  outpouring,  copious  effusion,  &c, 
fitly  represented  in  the  figure  of  immersion. 

"  But  who  will  pretend  that  all  converted  per- 
sons are  immersed  into  the  Holy  Ghost,  accord- 
ing to  the  manner  in  which  (it  is  argued)  the 
apostles  were  immersed  on  the  day  of  Pente- 
cost, by  'pouring  the  Spirit  upon  them  till  it 
filled  the  room,  and  so  immersed  them  ?"  (Hall, 
p.  70.)  Nobody,  we  reply.  Those  extraordi- 
nary outpourings  of  the  Holy  Spirit  were  limited 
to  the  apostolic  age.  They  are  part  of  the 
miraculous  agency  which  God,  in  the  economy 
of  his  grace,  dispensed  as  auxiliary  to  the  gos- 
pel ministry,  in  the  infancy  of  his  visible 
church.    They  were  always  followed  by  mirac- 

*  A9  cited  by  Prof.  Stuart. 


120  THE    ARGUMENT 

ulous  results — the  understanding-  of  languages, 
speaking  with  tongues,  prophesying,  and  work- 
ing miracles.  The  ordinary  influences  of  the 
Holy  Spirit,  in  awakening  and  converting  the 
sinner,  and  comforting  and  supporting  the  child 
of  God,  have  continued  in  fulfilment  of  prom- 
ise :  but  the  baptism  of  the  Holy  Spirit  ceased 
with  the  age  of  miracles.  The  assertion  that 
"  all  converted  persons  are  baptized  with  the 
Holy  Ghost"  (p.  59),  is  but  an  assertion  :  it 
has  no  sanction  from  the  word  of  God.  Paul, 
in  1  Cor.  12 :  13,  refers,  specially,  to  those  mi- 
raculous gifts  of  the  apostolic  age.  "  These 
gifts,"  says  Macknight  on  1  Cor.  12 :  8—10, 
"  continued  in  the  church  till  the  knowledge  of 
the  gospel  became  so  general  among  the  dis- 
ciples, that  the  church  could  uphold  itself  by 
the  exertion  of  the  natural  faculties  of  its  mem- 
bers." Those  Christians  who  pray  for  the  bap- 
tism of  the  Holy  Ghost,  do  not  pray  understand- 
ingly.  They  ask  God  to  exhibit  one  of  the 
most  glorious  displays  of  miraculous  power, 
which  man.  has  ever  been  permitted  to  witness* 

Another  objection  to  immersion  is  drawn  from 
the  account  of  the  baptism  in  the  house  of  Cor- 
nelius, Acts  10 :  47.  Can  any  man  forbid 
water  that  these  should  not  be  baptized,  &c." 
Mr.  Hall  stated  the  objection  thus  :  "  His  (Pe- 
ter's) idea  seems  to  be — not  that  they  might  be 
carried  and  applied  to  the  water  ;  but  that  the 
water  might  be  brought  and  applied  to  them." 
(p.  94.) 

Suppose  a  walled  city  which  was  supplied 


FROM    THE    SCRIPTURES.  121 

with  water  from  a  fountain  without  the  wall, 
should  be  besieged.  The  enemy  erects  a  bat- 
tery and  mounts  his  cannon  in  a  position  to 
command  the  fountain,  and  shower  his  shots 
upon  any  one  whose  thirst  may  impel  him  to 
the  water.  Do  the  besiegers,  by  this  form  of 
hostilities,  "  forbid  water"  to  the  citizens  ?  If 
they  do,  it  is  by  keeping  them  away  from  the 
fountain.     This  objection  is  a  quibble. 

We  are  now  called  to  contemplate  those  figu- 
rative allusions,  in  which  the  Scripture  repre- 
sents baptism  as  an  emblem  of  the  burial  and 
resurrection  of  Christ.  Rom.  6  :  3,  4,  "Bap- 
tized into  his  death,"  and,  "  Buried  with  him  by 
baptism  into  his  death."  Col.  2 :  12,  "  Buried 
with  hirn  in  baptism,  wherein  also  ye  are  risen 
with  him,  through  the  faith  of  the  operation  of 
God,  who  hath  raised  him  from  the  dead." 

These  passages  have  always  been  a  source  of 
infinite  trouble  to  the  adversaries  of  immersion. 
They  have  ever  been  compelled  to  ply  "  the 
laboring  oar,"  and  struggle  to  stem  the  cataract 
which  truth,  through  this  channel,  pours  down 
upon  them.  But  vain  their  efforts  of  despera- 
tion. No  ingenuity  has  ever  been  able  to  de- 
vise an  interpretation  which  can,  with  any 
plausibility,  be  made  to  supersede  the  apostle's 
plain  allusion  to  immersion,  as  symbolic  of 
Christ's  burial  and  resurrection. 

One  expedient  is,  to  deny  the  resemblance  of 

immersion    to  the   manner  of    Christ's  burial. 

We  sometimes  hear  from    the  pulpit  language 

like  this  :     Though  it  be  admitted  that  there  is 

9# 


122  THE    ARGUMENT 

in  immersion  a  resemblance  to  our  mode  of 
burying,  yet  would  a  Jew  have  seen  any  allu- 
sion to  burial  in  it  ?  Jewish  sepulchres,  we  are 
requested  to  know,  were  edifices  above  ground 
into  which  a  man  enters  as  into  a  house.  Ste- 
phens lodged  in  a  sepulchre  in  Petra.  None 
but  the  ignorant  and  the  superficial,  would  ever 
fancy  any  representation  of  Christ's  burial  in 
immersion ! 

This  last  is  a  charitable  exclamation,  because 
it  contains  no  reflection  on  the  moral  nature — 
nor,  indeed,  on  the  intellectual  nature  ;  it  only 
implies  a  deficiency  of  intellectual  attainments. 
True,  the  whole  body  of  the  Baptists  (and,  as 
we  shall  show  presently,  the  biblical  scholars  of 
all  ages  and  nations  except  a  few  American 
controversalists)  receive  the  brand  ;  but  they  are 
called  fools  in  the  best  possible  sense, — not  from 
original  imbecility,  but  from  contemptible  ac- 
quirements. Or,  perhaps,  it  is  only  designed  to 
say  "  Raca,"  and  not,  "  thou  fool." 

So  it  appears,  this  mode  of  burial  was  not 
peculiar  to  the  Jews.  The  Arabs,  or  Edomites 
(in  whose  country  Petra  was  situated)  interred  in 
this  manner ;  and  so,  we  know,  did  the  Greeks 
and  other  Eastern  nations.  Such  sepulchres 
were  more  properly  oriental  than  Jewish,  as  they 
were  common  in  the  East.  However  they 
may  have  been  ordinarily  constructed,  that  one 
in  which  Jesus  was  laid,  was  so  low  as  to  make 
it  necessary  to  "  stoop  down"  in  order  to  look 
into  it.  John  20  :  5.  But  does  any  one  suppose 
that  men  of  all  conditions  in  the  East  were 


FROM   THE  -SCRIPTURES.  123 

provided  with  those  expensive  tombs?  Al- 
though a  "  rich  man,"  like  Joseph  of  Arirna- 
thea,  might  hew  out  for  himself  a  sepulchre  in 
a  rock ;  yet  the  millions,  who  were  less  favour- 
ed of  fortune,  could  not  provide  for  their  ashes 
so  costly  a  depository  :  they  must  lie  down  at  the 
summons  of  death  in  a  common,  humble  grave. 

There  is  a  curious  exposition  of  these  passa- 
ges which  is  of  recent  American  invention. 
Its  design  is  to  set  aside,  or  open  a  way  round, 
the  plain  emblematic  import  of  gospel  baptism 
as  exhibited  in  these  expressions  of  the  apostle, 
by  making  death,  not  burial,  the  principal  idea. 
"  We  are  dead  with  Christ,"  says  Mr.  Hall, 
"  and  we  must  no  more  live  to  sin  than  a  dead 
body  must  live.  We  are  dead ;  and  more — we 
are  buried."  This  is  orthodox  :  we  are  dead 
to  sin  by  the  converting  grace  of  the  Holy 
Spirit,  before  we  may  be  buried  with  Christ  in 
baptism.  In  this  sense,  every  baptized  believer 
"  is  dead,  and  more — he  is  buried."  Thus, 
after  laboring  at  the  oar  through  the  Old  Tes- 
tament, the  Apocrypha,  the  Gospels  and  the 
Acts,  to  "  render  it  probable"  that  baptism  is  an 
emblem  of  purification,  it  is  suddenly,  on  ar- 
riving at  Romans  6  :  4,  discovered  to  be  "  a 
token  of  death,"  corruption  and  worms. 

This  exposition  is  presented  by  Mr.  Hall  in 
the  following  language  :  "  It  is  not  the  mode 
of  the  baptism  that  is  referred  to,  but  the  ef- 
fect of  the  baptism  : — '  Our  old  man  is  cruci- 
fied with  him,  that  the  body  of  sin  might  be 
destroyed ;'   '  that  henceforth    we  should    not 


124  THE    ARGUMENT 

serve  sin;"  '  that  henceforth  we  should  be  dead 
to  sin:'  "  And  this  is  the  effect  of  baptism. 
Does  not  this  make  baptism  sufficient  to  salva- 
tion ?  What  more  is  necessary  to  constitute 
us  the  heirs  of  salvation,  than  that,  in  the  apos- 
tle's figurative  language,  "  our  old  man  be  cru- 
cified, that  the  body  of  sin  be  destroyed,  that 
henceforth  we  should  not  serve  sin,  that  hence- 
forth we  be  dead  to  sin  ?"  If  such  is  the  ef- 
fect of  baptism,  it  is  not  only  essential,  but 
the  only  thing  essential  to  salvation.  This  is 
the  issue  of  Mr.  Hall's  argument. 

Query.  Can  any  statement  of  the  theory 
which  makes  "  the  dying  the  principal  idea"  in 
these  passages,  be  made  so  as  to  avoid  the  same 
conclusion  ?  Whatever  be  the  end  proposed  in 
these  texts,  it  is  to  be  accomplished  "  by  bap- 
tism" as  the  means,  or  "  in  baptism"  as  the 
act.^  If  death  be  the  principal  idea,  the  end 
proposed,  is  it  literal  or  figurative  death  ?  If 
literal,  then  (although  there  is  no  scripture 
which  says,  "  We  are  crucified  with  him  in  bap- 
tism") Mr.  Hall's  argument  for  "  putting  the 
believer  to  death  in  baptism"  would  proceed 
upon  sound  premises.  If  figurative,  then  the 
figure  must  be  explained  to  mean  "  death  to  sin." 
But  he  that  is  dead  to  sin  is  in  a  salvable  state, 
a  state  of  favor  with  God,  and  heirship  of 
heaven.  And,  by  the  hypothesis,  he  is  bap- 
tized into  this  state,  brought  into  it  "  by  baptism" 

*  In  Rom.  6  :  4,    tino  ^anxiu^aioq  ;  in  Col.  2 .-  12,  ev 
fianTiajiiaTi. 


FROM   THE    SCRIPTURES.  125 

Is  there  any  path  from  the  premises  to  a  diffe- 
rent conclusion  ? 

We  will  here  copy  from  the  Christian  Review 
some  remarks  which  are  precisely  in  point,  as 
follows  : 

"  We  cannot  forbear  noticing  here  a  novel 
interpretation  of  Rom.  6:  4,  ['buried  with  him 
by  baptism')  which  is  beginning  to  gain  curren- 
cy among  certain  American  writers.  It  is 
gravely  argued  that  Paul,  in  that  passage,  had 
no  allusion  to  baptism.  See  Stuart  on  the  pas- 
rage  and  those  who  have  copied  from  him. 
This  is  a  discovery.  The  preceding  quotations! 
from  the  early  Fathers  and  from  the  later  Ger- 
man critics,  will  show  that  none  of  them  were 
blessed  with  this  extraordinary  illumination.  It 
were  easy  to  prove,  that  the  biblical  scholars  of 
all  ages  during  the  whole  period  intervening 
between  the  Christian  Fathers  and  the  modern 
German  school,  have  all  of  them  groped  their 
way  in  equal  darkness.  Here,  then,  we  have 
the  remarkable  fact,  that  while  two  or  three 
American  controversalists,— in  itself  a  suspi- 
cious circumstance — ,  invent  a  new  interpreta- 
tion for  a  passage  that  overthrows  all  their  far- 
fetched arguments  in  favor  of  aspersion  in  bap- 
tism, the  whole  host  of  learned  critics,  from 
Justin  Martyr  down  to  Winer,  Neander,  Ols- 
hausen  and  Tholuck,  stand  arrayed  against 
them  in  an  unbroken  phalanx.  Will  it  be  be- 
lieved that  this  portion  of  a  book,  written  for  the 

t  The  order  is  here  inverted.    The  quotations  referred  to  will 
be  found  on  subsequent  pages. 


126  THE    ARGUMENT 

common  people  (who,  by  the  way,  have  never 
failed  of  apprehending  the  true  sense  of  the 
passage),  has  been  subjected  to  all  classes  of 
men  in  different  ages  of  the  world,  in  different 
nations  and  in  all  cultivated  languages,  for 
eighteen  centuries,  and  that  no  man  was  ever 
found  to  open  the  seal  and  dissect  a  figure,  until 
our  enlightened  opponents  succeeded  ? 

"  We  must  not  omit,  in  this  connection,  to 
mention  a  circumstance  which  sets  the  views  of 
the  early  church  in  regard  to  the  point  under 
discussion,  in  a  clear  light.  We  allude  to  the 
fact  that  the  great  body  of  the  ancient  church 
reserved,  except  in  cases  of  peril,  all  the  bap- 
tisms of  the  year  until  the  festival  of  the  death 
and  resurrection  of  Christ.  If  there  were  other 
times  of  baptism,  they  were  regarded  as  less 
solemn  and  appropriate  than  the  time  of  the 
Passover,  or  Easter.  Now,  the  whole  ground 
of  this  universal  practice  was,  that  Paul,  in 
their  view,  declared  baptism  to  be  an  emblem 
of  death  and  the  resurrection. — Augusti,  2,  7, 
says,  '  From  the  earliest  times,  this  day  was 
selected  for  baptism,  as  special  importance  was 
attached  to  baptism  into  the  death  of  Christ.' — 
Here  the  act  speaks  louder  than  words." 

The  "  quotations  from  the  early  Fathers" 
above  referred  to,  are  the  following : 

Hermas,  Pastor,  3.  "  Men  descend  into  the 
water  bound  to  death,  but  ascend  out  of  it  seal- 
ed to  life." 

Justin  Martyr  in  his  Quaestio,  13,  17,  says : 


FROM    THE    SCRIPTURES.  127 

"  We  represent  our  Lord's  sufferings  and  resur- 
rection by  baptism  in  a  pool — aolvfi^rjOqa." 

Apostolic  Constitutions,  Lib.  3,  c.  17.  "  Bap- 
tism relates  to  the  death  of  Christ :  the  water 
answers  to  the  grave  (avnracp^g.);  the  immer' 
sion  [xajudvcng  katadusis]  represents  our  dying 
with  him ;  the  emersion  [avadvaig,  anadusis] 
our  rising  with  him." 

Clement  of  Alexandria,  Mystagog,  2.  "  You 
were  led  to  a  bath,  as  Christ  was  conveyed  to 
the  sepulchre,  and  were  thrice  immersed  to  sig- 
nify Christ's  three  days'  burial." 

Basil  the  Great,  De  Spiritu  Sancto,  15.  "  By 
three  immersions  we  represent  the  death  of 
Christ" — "  the  bodies  of  those  that  are  baptized 
are,  as  it  were,    buried  in  water  {^vQunxexai  tq) 

Gregory  Nyssen,  De  Bap.  Christi.  "  Com- 
ing to  the  water,  we  conceal  [evxovTtxofisv)  our- 
selves in  it,  as  the  Saviour  concealed  himself  in 
the  earth."  And  again,  Orat.  Cat.  35,  "  Being 
thrice  overwhelmed  in  the  water  and  again 
raised  from  it,  we  imitate  the  burial  and  resur- 
rection of  Christ."  And  again  :  "  All  the  dead 
are  buried  under  ground,  instead  of  which  wa- 
ter is  used  in  baptism." 

Chrysostom,  25  Horn,  on  John,  often  quoted. 
"  When  our  heads^  enter  the  water,  as  a  tomb, 

*  Would  any  one,  who  had  not  a  purpose  to  serve,  infer  from 
such  an  expression  of  this,  that  Chrysostom  regarded  the  "  dip- 
ping of  the  head"  as  baptism  ?  Yet,  it  is  on  the  strength  of 
such  expressions  that  Mr.  Hall,  citing  Dr.  Pond,  appends  the  fol- 
lowing note  to  p.  98  of  his  work  :  "  Jerome  speaks  of  a  mode  of 


128  THE    ARGUMENT 

the  old  man  is  buried,  and,  plunging  down,  is 
wholly  concealed  all  at  once'1 — *«t  xcnadvg 
xcctm  XQvnrsTcu  olog  "Aaduna^. 

Theodoret,  on  Rom.  6:4.  "  Baptism  is  a 
type  of  our  Lord's  death ;"  and  on  Heb.  6  :  2, 
"  In  holy  baptism,  we  receive  the  type  of  the 
resurrection." 

Theophylact,  on  Col.  3:1.  "  Baptism  typi- 
fies by  immersion  the  death,  by  emersion  the 
resurrection  of  Christ." 

John  Damascene,  Lib.  4,  c.  9.  "  Baptism 
represents  (dt]Xoi)  the- death  of  our  Lord  ;" — "  it 
is  a  type  (ivnog)  of  his  death  ;" — "  the  first  bap- 
tism was  the  flood  ;" — "  the  old  man  was  entire- 
ly buried  in  the  water." 

Ambrose,  De  Sacramentis,  2,  7.  "  You  im- 
mersed yourself,  (mersisti),  that  is,  you  were 
buried." 

Dionysius  Areop.  De  Eccl.  Hierarchia,  2. 
"  The  total  concealment  in  water  (^  di  fidoaog 
ohy.j]  y.alvipig)  fitly  represents  Christ's  death  and 
burial." 

Leo,  bishop  of  Rome,  Decret.  9.  "  Trine 
immersion  represents  the  three  days'  burial  of 
Christ." 

Fourth  Council  of  Toledo,  Can.  5.  "  The  im- 
mersion in  water  (in  aquis  mersio)  is,  as  it 
were,  the  descent  into  Hades,  and  the  emersion 
from  the  water,  the  resurrection." 

Photius,  quoted  by  Oecumenicus  on  Rom. 
6 : 4,    and    Athanasius,  Quaestio  94,    give    the 

baptism  as  common  in  the  ancient  church,  which  was,  not  to  dip 
the  whole  body,  but  a  c  thrice  dipping:  of  the  head.1 " 


FROM   THE    SCRIPTURES.  129 

same  explanation.  So  also  do  the  bishops.  Ge- 
lasius,  Gregory  and  Pelagius,  in  their  rituals. 

Prof.  Stuart  quotes  the  following  from  Chry- 
sostom,  Horn.  40,  on  1  Cor.  i.  "  To  be  baptiz- 
ed and  to  submerge  (aaiudveadat  kataduestkai), 
then  to  emerge  (arudeveiv  anadeuein)  is  a  sym- 
bol of  the  descent  to  the  grave,  and  of  the 
ascent  from.it." 

We  will  pause  here  in  our  quotations  to  drop 
a  note  for  those  who  think  it  necessary  to  de- 
scribe to  us  "Jewish  sepulchres."  The  above 
allusions  to  the  emblematic  import  of  baptism, 
are  taken  principally  from  the  Fathers  of  the 
Eastern  church.  They  were  among  the  clergy 
at  the  head  of  those  bodies  of  Christians,  who 
dwelt  among  those  eastern  tombs ;  and  whose 
associations,  connected  with  those  symbols,  were 
all  formed  upon  the  eastern  mode  of  burial. 
Surely,  if  these  men,  and  the  congregations  to 
which  they  preached,  and  the  people  for  whom 
they  wrote,  recognized  the  fitness  of  the  sym- 
bol, we  need  inquire  no  farther  about  their  mode 
of  burial.  Even  after  the  ordinance  was  cor- 
rupted, and  trine  immersion  introduced,  a  cir- 
cumstance connected  with  Christ's  burial  was 
laid  hold  of  to  induce  the  churches  to  give  it 
countenance,  and  "  fulfil,"  as  Tertullian  ex- 
presses it,  "  somewhat  more  than  our  Lord  has 
decreed  in.  the  gospel."  To  resume  our  quo- 
tations : 

"  To  these  passages  from  the  Christian  Fa- 
thers," continues  the  writer  from  whom  we  quote, 
"  we  subjoin  the  testimony  of  some  of  the  mod- 
ern German  critics.  We  bespeak  particular  at- 
10 


130  THE    ARGUMENT 

tention  to  these,  not 'only  on  account  of  their 
impartiality,  as  they  have  no  interest  in  the 
controversy,  but  on  account  of  their  being  the 
very  highest  authority  in  language  and  antiqui- 
ties. 

"  Neander,  in  his  Church  History,  vol.  1,  part 
2.  p.  361,  says :  "  Baptism  was  originally  by 
immersion  ;  to  this  form  various  comparisons  of 
the  apostle  Paul  allude." 

"  Thoiuck's  Romans,  ch.  6,  v.  4.  "  In  order  to 
understand  the  figurative  use  of  baptism,  we 
must  bear  in  mind  the  well  known  fact,  that 
the  candidate  in  the  primitive  church,  was  im- 
mersed in  water  and  raised  out  of  it  again."  In 
his  manuscript  Lectures  on  Col.  2  :  12,  he  says  : 
"  The  candidate  was  immersed,  and  not  sprink- 
led as  with  us." 

"  Winer,  in  Manuscript  Lectures  on  Christian 
Antiquities,  says :  "  In  the  apostolic  age  bap- 
tism was  by  immersion,  as  its  symbolical  expla- 
nation shows" 

"  Prof.  Lange,  on  Infant  Baptism,  of  1S34,  p. 
81.  "  Baptism  in  the  apostolic  age  was  a 
proper  baptism, — the  immersion  of  the  body  in 
water."  "  As  Christ  died,  so  we  die  (to  sin) 
with  him  in  baptism.  The  body  is,  as  it  were, 
buried  under  water,  is  dead  with  Christ ;  the 
plunging  under  water  represents  death,  and  ris- 
ing out  of  it  the  resurrection  to  a  new  life.  A 
more  striking  symbol  could  not  be  chosen." 

"  The  author  of  the  Free  Inquiry  on  Baptism, 
speaking  of  Rom.  6  :  4,  and  Gal.  3  :  27,  says  : 
"  What  becomes  of  all  these  beautiful  symbols, 
when,  as  at  the  present  day,  baptism  is  admin- 
istered by  pouring  or  sprinkling  ?" 


FROM    THE    SCRIPTURES.  131 

"  Bloomfield,  in  his  Critical  Digest  on  Rom. 
6  :  4,  says  :  "  There  is  here  plainly  a  reference 
to  the  ancient  mode  of  baptism  by  immersion ; 
and  I  agree  with  Koppe  and  Rosenmuller  that 
there  is  reason  to  regret  it  should  have  been 
abandoned,  in  most  Christian  churches,  espe- 
cially as  it  has  so  evidently  a  reference  to  the 
mystic  sense  of  baptism." 

The  testimony  of  Prof.  Stuart  shall  conclude 
these  quotations.  He  says,  "  Most  commenta- 
tors have  maintained  that  or v v era qp ?///£*'"  \sune- 
taphemen,  rendered  "  We  are  buried,"  Rom. 
6  :  4,]  "  has  here  a  necessary  reference  to  the 
mode  of  literal  baptism,  which  they  say  was  by 
immersion.'''' 

To  find  our  views  approved  by  such  authori- 
ties, is  calculated  to  administer  one  solace  under 
the  mortifying  reproach  of  our  ignorance. 
There  is  a  long  train  of  those  who  have  hither- 
to been  regarded  as  illustrious  for  their  learn- 
ing and  wisdom  who  share  our  reproach,  and 
are  convicted  of  being  as  ignorant  and  superfi- 
cial as  we  are.  We  are  content  to  adhere  to 
an  interpretation  so  accordant  to  the  dictates  of 
common  sense,  especially  when  we  know  it  has 
been  transmitted  through  a  succession  of  such 
men,  embracing  nearly  all  the  biblical  scholars 
of  Christendom,  from  the  apostolic  age  down  to 
our  own. 

These  selections  have  been  made  with  strict 
reference  to  the  point  under  review,  namely, 
baptism  as  an  emblem  of  Christ's  burial  and 
resurrection.  But  they  serve  a  double  purpose. 
Independently  of  the   figure,    they   prove  that 


132  THE  ARGUMENT 

immersion  was  the  primitive  practice.  Had 
quotations  showing  this  latter  fact  simply  been 
admitted,  the  list  would  soon  have  swelled  be- 
yond our  limits.  In  view  of  them,  Prof.  Stuart's 
language  expresses  an  inevitable  conclusion. 
"  I  know,"  says  he,  "  of  no  usage  that  seems  to 
be  more  clearly  and  certainly  made  out.  I  can- 
not see  how  it  is  possible  for  any  candid  man, 
who  examines  this  subject,  to  deny  this." 

What  remains  of  Mr.  Hall's  "  Mode  of  Bap- 
tism" demands,  at  most,  but  a  very  summary 
notice.  On  1  Cor.  10 : 2,  where  the  apostle 
says,  "  The  Israelites  were  all  baptized  unto 
Moses  in  the  cloud  and  in  the  sea,"  we  will 
give  the  lucid  exposition  of  Prof.  Stuart.  He 
says,  "  The  reason  and  ground  of  such  an  ex- 
pression must  be,  so  far  as  I  can  discern,  a  sur- 
rounding of  the  Israelites  on  different  sides  by 
the  cloud  and  by  the  sea,  although  neither  the 
cloud  nor  the  sea  touched  them.  It  is  therefore 
a  kind  of  figurative  mode  of  expression,  derived 
from  the  idea  that  baptizing  is  surrounding  with 
a  fluid."  Again  he  says,  "  The  cloud  on  this 
occasion  was  not  a  cloud  of  rain;  nor  do  we 
find  any  intimation  that  the  water  of  the  Red 
Sea  sprinkled  the  children  of  Israel."  Mr. 
Hall  (p.  89)  has  found  such  an  intimation  in 
the  77th  Psalm,  though  the  psalmist,  it  appears, 
has  not  placed  the  verses  quite  in  the  right 
order.  The  context  is  improved,  so  as  to  favor 
this  intimation,  by  carrying  back  the  20th  verse 
and  inserting  it  before  the  loth.  But  Mr. 
Hall's  dogmatism  is  extremely  light  in  the  scale, 
against  Prof.  Stuart's  reasoning, 


FROM    THE    SCRIPTURES.  133 

Two  objections  to  immersion  are  still,  by- 
some  inveterate  mental  frailty  which  it  seems 
no  refutation  can  reach,  founded  on  the  baptism 
of  the  three  thousand  converts  on  the  day  of 
Pentecost :  1,  The  want  of  water  ;  2,  The  want 
of  time.  With  respect  to  the  first,  it  is  suffi- 
cient to  remark, — without  consulting  the  geog- 
raphy of  Jerusalem  and  its  vicinity  for  brooks 
and  pools, — that  any  argument  which  assumes 
that  in  and  around  a  populous  city,  such  as  Je- 
rusalem then  was,  there  was  not  water  enough 
for  the  purpose  of  immersion,  contains  its  own 
refutation. 

With  respect  to  the  second,  the  want  of  time, 
Mr.  Hall  may  be  reminded  that  the  result  of  a 
"  mathematical  calculation"  depends  very  much 
on  the  data.  There  were  twelve  apostles,  not 
eleven,  as  he  says.  Matthias  had  been  previ- 
ously "  numbered  with  the  eleven  apostles." 
Acts  1 :  26.  There  was  time  enough  for  these 
twelve  to  administer  the  ordinance  to  the  whole 
number.  The  fact  is  so  often  repeated  as  to 
have  become  familiar,  that  Chrysostom,  with  the 
assistance  of  the  clergy  of  his  own  church  (top 
xItjqov  dnavTct  zov  ow  t/tnv)  immersed,  on  the 
great  sabbath  of  the  Easter  festival,  x\pril  16, 
404,  three  thousand  catechumens.  And  in  496, 
Remigius,  bishop  of  Rheims,  assisted  by  h  s 
presbyters,  immersed,  in  one  day,  Clovis  and 
three  thousand  of  his  subjects.  The  early  his- 
torians set  it  beyond  doubt  that  these  were  im- 
mersed, by  saying  that  "  the  bishop  raised  the 
king  up  out  of  the  water."  And  Oth o,  the 
apostle  of  the  Pomeranians,  seems  (although 
10* 


134  THE    ARGUMENT 

the  account  is  less  definite)  to  have  immersed 
more,  in  a  single  day  than  either  Chrysostom  or 
Remigius.^ 

However,  as  on  the  day  of  Pentecost,  "  they 
were  all  with  one  accord  in  one  place,"  the 
seventy  who  had  been  specially  commissioned 
by  the  Saviour,  Luke  x,  were  there  to  aid  in 
the  administration  if  necessary.  This  would 
have  made  eighty-two  administrators — a  mate- 
rial difference  in  the  data  for  a  "  mathematical 
calculation," 

But  it  is  the  opinion  of  Dr.  Adam  Clarke 
and  others,  that  the  three  thousand  were  not  all 
baptized  in  one  day.  "  As  Dr.  Stark,  court 
preacher  at  Darmstadt,  well  remarks,  p.  9,  of 
his  History  of  Baptism,  'In-  the  history  of 
those  converted  by  Peter's  preaching  on  the  day 
of  Pentecost,  there  is  nothing  which  compels 
lis  to  infer,  that  all  these  were  baptized  on  the 
spot,  and  on  the  same  day,  which  is  taken  for 
granted  by  all  who  would  prove  sprinkling  from 
this  passage.'  "t 

We  are  utterly  at  a  loss  to  conjecture  what 
data  are  assumed  in  the  problem  of  John's  Bap- 
tism, from  which  it  is  demonstrated  that  "  im- 
mersion was  physically  impossible."  (Hall,  p. 
80.)  If  such  data  exist,  Mr.  Hall  would  have 
greatly  increased  the  strength  of  his  argument 
by  producing  them. 

Commenting  on  the  case  of  the  jailor,  (Acts 

*  Christian  Review,  March,  1838,  which  gives  the  authorities  ; 
Chrysostom,  Palladius,  Neander,  Augusti,  Rheinwald,  Gregory 
of  Tours,  Paulus  Erailius,  Schroeckh,  Brenner. 

t  Idem. 


FROM    THE    SCRIPTURES.  135 

16  :  19—34)  Mr.  Hall  has  produced  a  string  of 
assertions  which,  if  dogmatism  in  its  most  con- 
vincing form  could  pass  for  argument,  would  be 
irresistible.  After  having  stated  that  "  it  is 
urged  there  might  be  a  bath  in  the  prison,"  he 
proceeds  to  say, 

Assertion  1 :  "  But  this  ground  is  now  very 
generally  given  up." 

Assertion  2  :  "  Then  he  (the  keeper)  brought 
them  out  of  that  (viz.  the  inner  prison)  into  the 
more  common  part  of  the  prison ; — not  out  of 
doors  abroad." 

Assertion  3  :  "In  this  prison  proper,  the  bap- 
tism was  performed." 

Assertion  4 :  "  The  Jailor's  house,  i.  e.  his 
dwelling  apartments,  was  doubtless  attached  to 
the  prison." 

Assertion  5:  "  There  was  no  going  abroad  at 
all." 

From  these  Jive  assertions  he  jumps  to  the 
conclusion,  "  that  there  was"  no  immersion" — 
only  "  a  simple,  common  baptism  by  sprinkling 
or  pouring." 

Suppose  we  canvass  these  assertions  a  little. 
The  first  is,  "  But  this  ground  (namely  that 
there  may  have  been  a  bath  in  the  prison)  is 
now  very  generally  given  up."  What  is  the 
evidence  of  this  ?  Is  it  that  "  a  way  for  im- 
mersion is  found  out  even  without  a  bath  in  the 
prison"?  The  inference  does  not  follow  from 
the  premise.  It  is  not  a  logical  inference  that 
one  way  "  is  given  up,"  because  "  another  way 
is  found  out."  The  true  state  of  the  case  is, 
this  account  admits  two  alternatives,  by  either 


136 


THE  ARGUMENT 


of  which  it  coincides  with  the  rest  of  the  Bible, 
in  proof  of  immersion  only  as  baptism. 

1.  There  is  a  strong  probability  that  there 
was  a  bath  in  the  prison.  This  probability 
would  amount  almost  to  a  certainty,  if  Mr. 
Hall's  4.th  assertion  given  above,  were  fully 
confirmed.  If  "  the  jailor's  dwelling  apartments 
were  attached  to  the  prison,"  there  is  hardly 
room  to  doubt  (in  view  of  the  climate  and  cus- 
tom of  the  country)  that  a  bath  was  provided 
within  the  prison  for  the  convenience  of  his 
household,  even  though  no  such  humane  regard 
were  shown  to  the  health  and  comfort  of  the 
prisoners.  In  that  case,  assertion  3d  might  be 
true,  namely,  "  In  this  prison  proper,  the  bap- 
tism was  performed." 

2.  The  order  of  events  gives  countenance  to 
the  opinion  that  the  baptism  was  performed 
without  the  prison.  The  keeper  "  brought 
them  out"  of  the  prison  ;  "  and  they  spake  unto 
him  the  word  of  the  Lord,  and  to  all  that  were 
in  his  house."  Note,  this  preaching  was  "  in 
the  house."  The  baptism  was  then  adminis- 
tered, after  which  "  he  (the  jailor)  brought 
them  into  his  house."  Now,  we  take  it  as  a 
point  not  to  be  debated,  that  they  could  not  have 
been  brought  in  unless  they  were  out,  and  that, 
after  preaching  in  the  house,  they  would  never 
have  been  out  unless  they  had  gone  out  or 
been  carried  out.  Here  comes  in  the  "  argu- 
ment" which,  just  as  Mr.  Hall  has  stated  it,  is 
"  unanswerable" — "  Why  take  the  candidates 
abroad  at  all  in  the  night,  if  they  might  have 
been  baptized  by  sprinkling  within  ?" 


FROM    THE    SCRIPTURES.  137 

Now  note  here,  that  if  the  jailor's  house 
was  not  connected  with  the  prison,  they  cer- 
tainly were  "  taken  out  of  doors  abroad,"  to 
perform  the  baptism  :  if  it  was,  their  object  in 
going  out  of  the  jailor's  "  apartments"  after 
the  preaching,  must  have  been  to  go  to  the 
bath  "  in  the  more  common  part  of  the  prison." 
But,  in  either  case,  immersion  only  could  ren- 
der it  necessary  to  go  out  of  the  house. 

For  the  second  assertion,  namely,  "  He 
brought  them — not  out  of  doors  abroad,"  Mr. 
Hall  seems  to  have  cast  about  for  a  reason  ;  but 
could  find  no  better  than  this  :  "  For  we  see 
that  he  was  ready  to  kill  himself  when  he  sup- 
posed the  prisoners  had  escaped."  Yes,  "  when 
he  supposed  they  had  escaped ;"  but  when  he 
found  they  had  not,  though  the  prison  doors 
were  open,  what  occasion  had  he  for  vigilance  ? 
What  need  of  bolts  or  bars  to  secure  such  pris- 
oners ?  Convinced  of  their  holy  character  by 
the  influence  of  the  Spirit  on  his  own  heart, 
what  hazard  did  he  perceive  in  taking  them 
abroad  if  it  were  necessary,  in  order  to  comply 
with  their  instructions  ? 

The  fifth  assertion,  namely,  "There  was  no 
going  abroad  at  all,"  is  followed  up  by  this  re- 
mark :  "  Paul  would  not  go  out  upon  leave  till 
the  magistrates  came  and  fetched  him  out." 
Paul  would  not  be  "  thrust  out  privily."  He 
would  not  be  smuggled  out  of  the  city,  so  as  to 
leave  the  impression  upon  the  public  mind,  that 
he  had  broken  jail  and  escaped,  a  fugitive  from 
justice.  What  has  that  to  do  with  a  question 
whether,  in  the  faithful  discharge  of  his   duty 


138  THE    ARGUMENT 

as  a  minister  of  the  gospel,  he  went  abroad  to 
preach  and  baptize,  and  then  returned  to  his 
prison  ?     Shame  upon  such  cavilling  ! 

So  the  bath  is  not  given  up ;  and  if  it  were, 
the  substitute  does  not  fail ;  and  according  to 
the  proper  rules  of  argument,  we  are  entitled  to 
have  it  granted,  on  any  rational  ground — that 
here  was  an  immersion. 

With  regard  to  Paul's  baptism,  recorded  Acts 
9  :  18,  Mr.  Hall  assumes,  that  Paul  must  have 
received  baptism  in  the  very  room  where  Ana- 
nias found  him,  and  asks,  "  What  pretence  for 
a  bath  in  this  inner  chamber  ?"  Paul,  it  seems, 
was  too  "  weak  with  fasting"  to  go  out  into  the 
court,  or  even  an  adjoining  apartment,  had  there 
been  a  bath  there,  to  say  nothing  of  getting  to 
one  of  the  adjacent  rivers  of  Abana  or  Pharpar. 
2  Kings  5:12.  There  was  abundance  of  water 
at  Damascus,  and  Ananias  had  time  enough  to 
do  the  Lord's  bidding ;  but  the  difficulty  was  to 
get  the  candidate  to  the  water.  There  is  some 
insurmountable  obstacle  always  in  the  way 
of  immersion  ! 

Here  Mr.  Hall  "  rests  under  the  second  in- 
quiry :" — Not  however  till  he  has  produced  the 
usual  Paedobaptist  chapter  of  history,  in  which 
he  comprises,  in  brief,  all  the  support  to  the 
cause  he  advocates,  which  can  be  wrung  from 
the  Christian  Fathers.  He  gives  the  head  of 
the  chapter  in  these  words :  "  The  sick  and 
feeble  were  baptized  by  affusion  or  sprinkling." 
After  citing  two  or  three  examples  ranging  un- 
der this  head,  he  adds,  "  Many  such  cases  are 
all    along    incidentally    recorded."     Be    they 


FROM    CLINIC    BAPTISM.  139 

many  or  few,  they  are  all  such  cases — cases  of 
"  danger  of  death  or  other  pressing  necessity." 

This  introduces  the  subject  of  clinic  baptism, 
or  baptism  of  the  sick  and  bedridden.  The  sub- 
ject is  too  extensive  to  be  fully  exhibited  here. 
The  case  of  Novatian  referred  to  by  Mr.  Hall 
and  all  other  Psedobaptist  writers  who  ven- 
ture upon  the  "  historical  argument"  at  all,  is 
so  well  selected  that  we  may  examine  it  here, 
and  then  say  to  the  reader  ab  uno  disce  omnes, 
from  one  instance,  learn  all. 

This  case  is  mentioned  by  Eusebius.  "  Lit- 
erally translated,  it  reads  thus  : — '  Who,  assist- 
ed by  the  exorcists,  (having  fallen  into  a  dan- 
gerous disease,  and  being  supposed  near  to 
death),  received  [  ]  being  poitred  round 

(nsQixvdeig,  perichutheis)  on  the  bed  on  which 
he  lay ;  if  indeed  it  is  proper  to  say  that  such 
an  one  could  receive  [  ].'     There  is  no 

word  in  the  original  for  baptism,  nor  is  it  at  all 
certain  that  this  word  ought  to  be  supplied  ;  in- 
deed there  is  the  strongest  probability  that  it 
ought  not  to  be,  for  baptism  when  Eusebius 
wrote,  literally  meant  immersion ;  and  conse- 
quently there  was  a  manifest  reason  for  omit- 
ting the  word  altogether.  The  sense  would  be 
given  by  inserting  after  \  received,'  the  ordi- 
nance, or  some  word  of  like  import.  This  pas- 
sage is  proof  that  in  the  time  of  Eusebius,^ 
baptism  was  still  understood  to  describe  an  act, 
as  well  as  to  designate  a  rite,  and  therefore 
Novatian  could  not  be  said  to  be  baptized.    The 

*  Eusebius  lived  in  215. 


140  THE    ARGUMENT 

following  is  a  translation  of  the  note  of  Valesi- 
us  on  the  word  TiBQi/vOeig,  poured  about : — 
'Rufinus  rightly  translates  this,  perfusum  (pour- 
ed about).  For  those  who  were  sick  were  bap- 
tized in  bed  ;  since  they  could  not  be  immersed 
by  the  priest,  they  were  only  poured  around 
(perfundebaiitur)  with  water.  Therefore,  bap- 
tism of  this  kind  was  not  customary,  and  was 
esteemed  imperfect  as  being  what  appeared  to 
be  received  by  men  laboring  under  delirium, 
not  willingly,  but  from  fear  of  death.  In  addi- 
tion, since  baptism  properly  signifies  immer- 
sion, a  pouring  of  this  sort  could  hardly  be 
called  baptism.  Wherefore  clinics  (for  thus  were 
they  called  who  had  received  baptism  of  this 
sort)  were  forbidden  to  be  promoted  to  the  rank 
of  the  presbytery,  by  the  twelfth  canon  of  the 
council  of  Neo-Csesarea.' 

"  Nothing  can  be  more  striking  as  evidence 
of  immersion  being  deemed  the  only  legitimate 
baptism,  except  in  cases  of  the  greatest  emer- 
gency, than  the  expression  used  by  Eusebius, 
neqi'/vdeic,  poured  about,  clearly  an  application 
of  water  generally  to  the  body."^  "  Let  it  be 
observed  that  even  in  clinic  baptism,  an  effort 
was  made  to  imitate,  as  far  as  possible,  the  act 
of  immersion.  It  was  not  the  aspersion  of  a 
few  drops  of  water  on  the  face,  but  pouring 
water  all  around  the  body,  as  the  words  negixv- 
Obvq  and  perfusus  show."! 

Cornelius,  bishop  of  Rome,  in  Eusebius'  Ch. 
Hist.  6.  43,  makes  the  following  remark  upon 

*  Hinton  Hist.  Bap.  p.  165.  t  Christian  Review. 


FROM    CLINIC    BAPTISM.  141 

this  same  case  ;  "  Novatian  was  baptized  by  af- 
fusion, while  sick  in  bed,  if  it  is  proper  to  say 
such  an  one  was  baptized." 

The  early  history  of  the  church  affords  abun- 
dant evidence  to  confirm  the  inferences  which 
flow  from  these  extracts.  We  learn  that  a  cere- 
mony was  performed  upon  the  sick  who  de- 
sired baptism,  what  that  ceremony  was,  and 
how  it  was  estimated. 

1.  It  was  performed  only  upon  the  sick  and 
those  in  extremity,  and  was  not  introduced  till 
the  doctrine. of  the.  necessity  of  baptism  to  sal- 
vation had  obtained  in  the  churches.  This 
doctrine  lies  at  its  .foundation.  We  subjoin 
some  authorities  on  this  point. ^ 

Neander,  vol.  1,  p.  361,  remarks  ;  "  Only 
tvith  the  sick  was  there  an  exception,"  in  regard 
to  immersion. 

.  Winer,  in  his  lectures  on  Archaeology,  in 
manuscript,  says;  "Affusion  was  at  first  appli- 
ed only  to  the  sick,  but  was  gradually  introduc- 
ed for  others  after  the  seventh  century,  and  in 
the  thirteenth  became  the  prevailing  practice  in 
the  West.  But  the  Eastern  church  has  retain- 
ed immersion  alone  as  valid." 

Von  Coin,  in  his  new  edition  of  Munscher, 
and  also  Munscher  himself,  observe  ;  "  Only 
with  the  sick  was  baptism  administered  by  as- 
persion." 

Stroth's  Eusebius,  vol.  1,  p.  506.  "  Baptism 
was    administered  to   those  on  beds  of  sickness. 

*  From  the  Christian  Review. 
11 


142  THE    ARGUMENT 

by  sprinkling  and  pouring ;  in  other  cases  it 
was  at  that  time  by  immersion." 

Gieseler's  Ch.  Hist.,  Ger.  Ed.  vol.  2,  p.  274. 
"  For  the  sake  of  the  sick,  the  rite  of  sprinkling 
ivas  introduced.'''' 

Dn  Fresne's  Lat.  Glossary,  on  the  word 
clinici ;  "  From  the  custom  of  baptizing  by 
pouring  or  sprinkling  the  sick,  who  could  not 
be  immersed  (which  is  properly  baptism),  ivas 
introduced  the  custom  which  now  prevails  in 
the  Western  church." 

Eheinwald's  Christian  Archaeology,  p.  302  : 
"  Baptism  was  administered  by  immersion,  only 
in  cases  of  necessity  by  sprinkling." 

2.  It  was,  as  nearly  as  possible,  an  imitation 
of  immersion.  The  candidate  was,  poured 
about  (neoi'/vdF.ig)  : — water  was  poured  all  over 
the  body.  This  innovation  grew,  at  a  later  pe- 
riod, into  sprinkling. 

3.  It  was  not  regarded  as  proper  baptism,  nor 
did  it  entitle  the  subject  to  all  the  privileges  of 
one  regularly  baptized.  "  A  pouring  of  this 
sort  could  hardly  be  called  baptism,''''  says  Vale- 
sius.  "  Wherefore  they  were  forbidden  to  be 
promoted  to  the  rank  of  presbyters." 

Baronius  observes  of  cases  of  this  kind ; 
"  Those  who  were  baptized  upon  their  beds 
were  not  called  Christians,  but  clinics."* 

"  Magnus  inquired  of  Cyprian  (see  Epist. 
76)  whether  persons  thus  baptized  '  were  to  be 
regarded  as  legitimate  Christians,  inasmuch  as 
they  were  not  bathed  in  the  salutary  water,  but 

*  Quoted  by  Hinton  from  Annates  Baronii. 


FROM    CLINIC    BAPTISM.  143 

poured  about,''  (eo  quod  aqua  salutari  non  loti 
sunt,  sed  perfusi).  Cyprian  is  not  prepared  to 
give  a  decisive  answer,  but  expresses  his  opin- 
ion, and  says  each  one  must  settle  this  question 
for  himself.  His  own  views  are  thus  stated ; 
1  When  there  is  a  pressing  necessity,  with  God's 
indulgence,  the  holy  ordinances,  though  out- 
wardly abridged,  confer  the  entire  blessing  upon 
those  who  believe.'  (Necessitate  cogente,  et  Deo 
indulgentiam  suam  largiente,  totum  credentibus 
conferunt  divina  compendia.) 

Now,  "  it  is  natural  to  inquire  why  affusion, 
if  it  was  of  apostolic  origin,  should  be  limited 
to  the  sick  ?  What  objection  could  there  be 
that  any  one  in  health  should  be  so  baptized  ? — 
What  need  of  any  '  urgent  necessity''  or  (what 
is  still  more  strange)  '  divine  indulgence?  in 
order  to  make  it  pass  ?  What  does  Cyprian 
mean  by  that  antithesis  of  an  abridged  form  but 
total  result  ?  In  his  time,  antiquity  had  not 
thrown  sufficient  obscurity  round  primitive 
usages,  to  have  it  enter  his  thoughts  that  the 
apostles  must  have  sprinkled  for  want  of  water 
in  some  cases,  and  of  time  in  others. "^ 

The  conclusion,  therefore,  of  the  "  argument 
from  history,"  may  be  expressed  in  the  lan- 
guage, with  a  little  variation,  in  which  Mr. 
Hall  introduces  it.  "  That  immersion  was 
early"  [as  the  apostolic  age],  "and  extensive- 
ly" [as  the  prevalence  of  Christianity],  "  prac- 
tised, is  certain.  That  it  ivas  considered  essen- 
tial, is  also  certain.     The  practice  was"   [in  the 

*  Christian  Review. 


144  THE    ARGUMENT 

apostolic  age,  and  the  age  immediately  succeed- 
ing] "  invariable."  And  this  we  "  propose  as 
indubitable." 

"  Here  Mr.  Hall  rests,"  ipso  facto,  "  under 
the  second  inquiry  ;"  and  as  the  third  is  but  a 
loosely  bound  bundle  of  inferences  from  soph- 
isms already  sufficiently  exposed,  and  principles 
shown  to  be  unsound,  we  need  delay  our  con- 
clusion no  longer.  We  have  now  followed 
him  through  the  New  Testament.  We  again 
disclaim  all  participation  in  the  search  which 
has  been  made  for  a  sacred  use  of  terms  in  the 
Bible.  When  God  condescends  to  speak  to 
men,  he  speaks  in  the  language  of  men.  Those 
purposes  of  mercy  which  inclined  him  to  reveal 
his  will,  required  no  mysticism — no  heterogene- 
ous blending  of  revelation  and  concealment. 
But  suppose  a  "  sacred  use"  had  been  presump- 
tuously admitted,  what  would  the  admission 
have  availed  the  adversaries  of  immersion  ? 
Nothing.  In  every  passage  which  has  been 
produced,  or  can  be,  from  the  New  Testament 
and  from  the  Old,  as  well  as  from  the  classics, 
fiamito)  has  but  the  one  constant  meaning,  to 
immerse.  And  we  will  here  state  a  problem 
for  the  solution  of  any  student  of  the  Bible  : 
Take  the  word  immerse  and  its  synonyms,  and 
substitute  one  of  them  for  baptize,  in  every  pas- 
sage where  baptizo  occurs,  throughout  the  Bi- 
ble ;  you  will  always  make  good  sense.  Take 
any  other  word  and  its  synonyms,  and  substi- 
tute in  like  manner;  you  will,  in  numerous 
places,  make  nonsense. 

But  we  are  just  now  reminded  that  this  evi- 


FROM    THE    SCRIPTURES.  145 

dence  of  the  New  Testament  avails  us  nothing. 
After  the  sacred  writers  have  been  called  to  the 
witness  box,  after  we  have  heard  the  testimony 
of  Matthew,  and  Mark,  and  Luke,  and  John, 
and  Paul,  it  is  unceremoniously  rejected.  Hear 
Mr.  Hall :  "  Had  they  all"  [namely,  Christ 
and  his  disciples']  "  been  baptized  by  immersion, 

IT    WOULD    NOT    BIND     US    TO    AN     IMMERSION."!   ! 

And  the  drift  of  his  "  third  inquiry"  is  to  show, 
that,  "  On  the  supposition  that  the  early  disci- 
ples always  baptized  by  immersion,  that  mode" 

is    NOT    ESSENTIAL  !   !       pp.    107,    108. 

The  question  is  pertinent  here,  though  it 
seems  rather  late  to  ask  it :  What  has  the  "  ex- 
positor of  the  law  of  baptism"  been  seeking? 
On  what  errand  has  he  gone  through  the  New 
Testament  ?  What  business  has  led  him  from 
one  to  another  of  the  baptismal  scenes  ?  Was 
it  a  mere  idle  curiosity  ?  Or  was  his  business 
as  indefinite  as  he  would  make  the  ordinance 
and  import  of  baptism?  It  is  curious,  and  al- 
most unaccountable  to  see  him,  and  his  brethren 
in  the  ministry  who  adopt  his  views,  in  discuss- 
ing the  subject,  turn  round  in  successive  stages 
of  their  progress,  and  demolish  with  a  blow 
what  they  have  been  laboring  with  every  re- 
source to  upbuild.  Commencing  with  the  in- 
dubitable proposition,  expressed  or  implied, 
"  The  whole  question  turns  on  the  meaning  of 
the  word  ftumitoi"  we  see  them  enter  upon  an 
examination  of  the  Lexicons  and  Classics,  with 
a  view  as  we  suppose  of  settling  the  question 
legitimately  there  :  but  we  are  at  length  in- 
formed, that  nothing  can  be  inferred  from  the 
11* 


146  THE    ARGUMENT 

classical  meaning  of  the  word  to  help  the  decis- 
ion of  the  question.  "  If  it  should  be  proved 
indubitably,"  says  Mr.  Hall,  (p.  13).  "that  the 
word  Baptizo  in  classic  Greek  means  only  to 
immerse  ; — to  immerse  the  subject  wholly  ;  this 
would  not  settle  the  question."  We  then  lis- 
ten to  a  number  of  quotations,  and  what,  at  the 
time,  we  suppose  are  intended  as  arguments, 
drawn  from  the  Septuagint  and  Apocrypha : 
but  we  learn  in  conclusion  that  no  progress  has 
been  made  yet ;  it  is  still  an  open  question. 
We  follow  with  eager  attention  through  the 
New  Testament ;  but  are  surprised,  having  ar- 
rived at  the  end,  to  hear  the  declaration,  that 
all  the  examples  of  the  New  Testament — the 
pattern  of  Christ,  and  the  invariable  practice  of 
his  apostles — have  no  authority  in  settling  the 
question.  It  is,  then,  still  an  open  question. 
Where  shall  we  go  now  to  decide  it  ?  If  to 
follow  it  from  the  beginning  of  the  Greek  clas- 
sics to  the  end  of  the  New  Testament,  still 
leaves  it  an  open  question,  where,  when,  by 
whom  shall  it  ever  be  set  at  rest  ? 

Such  seems  to  be  the  extremity,  to  which  we 
are  driven  by  this  chain  of  denials.  But  per- 
haps we  misapprehend  them.  Perhaps  it  is 
meant  to  be  understood,  that  the  question  is  set- 
tled  indefinitely :  or,  that  it  is  definitely  settled 
that  the  ordinance  is  indefinite, — that  it  is  any 
application  of  water.  We  have  sufficiently  dis- 
proved that.  But  on  what  grounds  is  it  claimed 
to  be  proved  ?  No  other  grounds  have  been  oc- 
cupied but  the  Classics,  the  Septuagint,  the 
Apocrypha    and  the  New    Testament :  and    if 


FROM    THE    SCRIPTURES.  147 

we  have  rightly  understood  the  declarations 
successively  made,  that  on  neither  of  these 
grounds — -always  including  the  preceding — can 
the  question  be  settled,  we  are  a  little  puzzled 
to  conceive  where,  or  how,  it  has  been  decided 
that  the  rite  of  baptism  is  indefinite,  that  is, 
implies  a  generic  application  of  water. 

Our  misapprehension  (if  we  have  misappre- 
hended) must  lie  in  this  :  It  was  meant  by  these 
successive  denials,  that  if  on  any  or  all  of  these 
grounds,  it  should  appear  that  immersion  only 
is  baptism,  that  would  not  settle  the  question ; 
it  would  still  be  an  open  question.  But  if,  on 
all  or  any  of  these  grounds,  it  should  appear 
that  pouring,  sprinkling  or  any  indefinite 
"  watering  ceremony'''  is  baptism,  that  would 
settle  the  question.  In  other  words,  if  it  should 
appear  from  the  Greek  Classics,  from  the  Sep- 
tuagint  and  Apocrypha,  and  from  the  New  Tes- 
tament, as  shown  by  the  practice  of  Christ  and 
his  apostles,  that  to  immerse  is  the  only  mean- 
ing of  ficiTuCeiv  [baptize],  that  would  not  set- 
tle the  question  ;  but  if  from  all  or  any  of  these 
sources,  it  should  appear  that  pami&iv  is  gener- 
ic in  its  sense,  and  means  any  application  of 
water,  that  would  settle  the  question.  An  im- 
partial judge  would  not  pronounce  this  quite  an 
equitable  adjustment  of  the  grounds  of  contro- 
versy ;  but  it  corresponds  exactly  with  the  posi- 
tion taken  as  formerly  mentioned  with  respect 
to  Christ's  example.   See  page  S9  of  this  essay. 

We  are  prepared  to  hear  men  who  thus  arro- 
gate to  themselves  all  the  grounds  of  reasoning, 


14S       THE  ARGUMENT  FROM  THE  SCRIPTURES. 

deny  the  possibility  of  proving  that  immersion 
only  is  baptism,  (p.  113)  and  even  profess  their 
"  belief  that  all  men  are  unable  to  make  out  a 
clear  case  of  baptism  by  immersion  in  the  New 
Testament."  (p.  94.)  If  to  show  that  the  in- 
variable meaning  of  the  word  used  to  designate 
the  rite  of  baptism,  in  the  Greek  Classics,  in 
the  Septuagint,  in  the  Apocrypha,  in  the  Hel- 
lenistic Greek  of  Joseph  us,  is  to  immerse  ; — 
if  to  add  the  example  of  Christ  himself,  the 
uniform  practice  of  his  apostles  and  of  the 
primitive  church  ; — if  all  this  evidence  does  not 
prove  that  baptism  is  immersion,  we  may  freely 
acknowledge  we  cannot  prove  it.  But  if  we 
will  allow  the  infidel  to  make  a  similar  adjust- 
ment of  the  grounds  of  argument  in  his  own 
favor,  he  will  easily  prove  that  the  Bible  is  a 
fable,  that  the  Saviour  was  an  impostor,  that 
there  is  no  God!  Every  man  has  a  duty  to 
perform  to  aid  in  detecting  this  gunpowder  plot, 
which  if  carried  into  full  and  successful  execu- 
tion, must  blow  up  all  the  grounds  of  ratiocina- 
tion, make  havoc  of  all  the  laws  of  belief,  shat- 
ter the  citadel  of  truth,  and  drive  men  to 
atheism. 


PART  III 


The  Argument  from  the    Classics  and  the 
Argument  from  Scripture  combined. 


We  have  endeavoured,  in  this  essay,  to  keep 
the  two  parts,  as  far  as  possible,  distinct  and  in- 
dependent of  each  other.  In  the  view  of  en- 
lightened and  unbiassed  reason,  the  determina- 
tion of  the  classic  sense  of  fianji'Qw  places  the 
question  beyond  further  controversy.  Having 
ascertained  that,  we  had  a  right  to  employ  it  to 
silence  every  objection  subsequently  raised. 
One  demonstration  of  a  theorem  is  sufficient  to 
determine  the  principle  it  involves ;  we  are  not 
obliged  at  every  recurrence  of  the  principle  to 
repeat  the  demonstration,  or  find  out  a  new  one. 

This  right  was  ours  by  the  immutable  laws 
of  sound  logic. ^     But  we  have  not  claimed  it. 

*  Mr.  Ewing  endeavoured  to  attach  the  "  sacred  use''''  to  the 
word  rendered  "burying"  in  English,  in  order  to  evade  the 
stubborn  force  of  those  passages  which  make  baptism  an  em- 
blem of  Christ's  burial.  Noticing  this  evasion,  Mr.  Carson 
says,  "  Burying  in  the  Scripture  meaning,  must  be  the  same  as 
burying  in  the  common  meaning  ;  otherwise  the  Scriptures  are 
not  a  revelation.  This  is  a  canon — a  canon  which  is  self-evi- 
dent. If  the  Scriptures  do  not  use  words  in  the  sense  in  which 
they  will  be  understood  by  those  who  speak  the  language,  they 


150  THE    TWO    ARGUMENTS    COMBINED. 

We  have  met  every  objection  on  the  ground 
where  our  antagonists  placed  it,  always  in  full 
confidence  of  the  result. 

But  we  shall  now  claim  for  the  argument 
this  its  suspended  right.  In  addition  to  the 
evidence  internal,  circumstantial,  and  historical, 
which  we  have  adduced  upon  each  text  of 
Scripture  as  we  followed  up  the  search  for  a 
"  sacred  use,"  which  evidence  has  always  prov- 
ed immersion,  we  now  claim  that  the  meaning 
of  fiumitw  in  these  passages  and  in  every  pas- 
sage is  to  immerse,  only  to  immerse.  The  New 
Testament,  accurately  translated,  reads  :  Matt. 
3:6,  "  And  were  immersed  of  him  in  Jordan" : 
verse  11,  "  I  indeed  immerse  you  in  water**  * 
he  shall  immerse  you  in  the  Holy  Ghost  and  in 
fire:"  Mark  1  :  9,  "Jesus — was  immersed  of 
John  in  Jordan  :"  Mark  7:4,  "And  when  they 
come  from  the  market,  except  they  immerse, 
they  eat  not" — "  the  immersion  of  cups  and 
pots,  brazen  vessels  and  tables:"  Acts  2 :  41, 
"  Then  they  that  gladly  received  the  word 
were  immersed  :"  Acts  9  :  18,  "  And  he  receiv- 
ed sight  forthwith  and  arose  and  was  immers- 
ed :"  8 :  38,  "  And  they  went  down  both  into 
the  water  *  *  *  and  he  immersed  him  :"  8  :  47, 
"  Can  any  man  forbid  water  that  these  should 
not  be  immersed,  who  have  received  the  Holy 
Ghost  as  well  as  we?"  16:33, — "And  was 
immersed,  he  and  all  his,  straightway  :"  Rom. 

do  not  instruct,  but  mislead.  I  overturn  the  whole  system,  then, 
by  taking  away  the  foundation  on  which  it  rests.  It  assumes 
what  is  not  true  in  any  instance." 


THE    TWO    ARGUMENTS    COMBINED.  151 

6  :  3,  4,  "  Immersed  into  his  death,"  and,  "  Bu- 
ried with  him  by  immersion  into  his  death  :" 
Col.  2 :  12,  "  Buried  with  him  in  immersion, 
wherein  also  ye  are  risen  with  him,  &c.  :"  And 
the  commission  given  by  our  Lord  Jesus  Christ 
to  his  apostles,  on  his  ascension  day,  is  "  Go 
teach  all  nations,  immersing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."     Matt.  28:  19. 

If  Mr.  Hall  thinks  it  necessary  to  present  an 
illustration  of  this  last  command  of  the  Saviour 
(so  plain  in  itself  that  no  illustration  can  make 
it  plainer),  he  must  invent  some  comparison 
more  definite  in  its  terms  than  "  Go  down  from 
Jerusalem  to  Jericho."  Go  is  a  generic  term  : 
and  that  command  would  be  obeyed  by  going 
in  a  chariot,  on  foot,  or  "  riding  an  ass'  colt." 
The  command  is  simply  and  indefinitely,  "  Go." 
A  similar  remark  applies  to  the  celebration  of 
the  Lord's  Supper  to  which  he  alludes,  and 
to  which  Psedobaptists  are  fond  of  alluding,  as  a 
case  parallel  with  baptism.  The  case  is  not  at  all 
parallel.  The  command  is  "  Take,  eat,"  and, 
"  Drink  ye  all  of  it."  The  manner  and  cir- 
cumstances of  the  observance  constitute  no  part 
of  the  command.  Obedience  is  rendered  by 
simply  eating  and  drinking — partaking  of  the 
sacred  emblems.  Whether  it  shall  be  in  the 
night  or  daytime,  in  an  upper  or  lower  room,  in 
a  reclining,  sitting,  or  kneeling  posture,  is  not 
prescribed  in  the  institution  of  the  sacrament. 

But  the  command  of  Christ  enjoining  bap- 
tism, is  definite  to  both  administrator  and  candi- 


152  CONCLUSION. 

date  ;  "  Immerse,"  and,  "  be  immersed"  "  Teach 
all  nations,  immersing  them  :"  "  Believe  and  he 
immersed.''''  This  command  is  not  fulfilled  by 
'pouring,  sprinkling,  or  any  indefinite  applica- 
tion of  water.  •  "A  sprinkled  Christian,"  as  the 
Greeks  called  the  Romans,  is  not  a  baptized 
Christian.  The  command  enjoins  immersion. 
That  is  the  invariable  import  of  the  word  @<xn- 
n'ioj,  which  alone  is  used  to  express  the  com- 
mand. And  all  the  example  of  the  New  Tes- 
tament, every  allusion  to  the  rite  in  the  sacred 
Scriptures,  is  illustration,  clear  as  a  sunbeam, 
how  those  who  were  inspired  by  the  Spirit,  un- 
derstood the  mind  of  the  Spirit  in  regard  to 
baptism.  .The  evidence  from  these  two  sources 
combined,  is  sufficient  to  satisfy  any  mind  in 
which  exists  .no  bias  unfavorable  to  the  convic- 
tions of  truth,  that  immersion  only  is  bap- 
tism. 

CONCLUSION. 

Do  not,  then,  lay  aside  the  commandment  of 
God  and  hold  the  tradition  of  men,  and  with 
solemn  mockery  offend  his  presence  in  the  sanc- 
tuary with  a  spurious  ordinance.  Do  not  charge 
him  with  being  a  hard  master,  a  tyrant,  impos- 
ing "  a  yoke  of  bondage,"  exercising  "  a  ruth- 
less despotism,"  and  arbitrarily  commanding 
what,  in  some  circumstances,  cannot  be  obeyed. 
There  is  no  quarter  of  the  inhabitable  globe, 
where  immersion  cannot  be,  without  inconven- 
ience,  performed.     In  every  climate,  from  the 


CONCLUSION.  153 

frozen  regions  of  Greenland  to  the  burning 
tracts  of  sandy  Africa,  the  ordinance  is,  in  fact, 
administered  in  this,  its  primitive,  scriptural 
purity. 

It  is  for  those  who  make  salvation  dependent 
upon  baptism,  to  swell  with  pathos  for  "  the 
many  that  are  sick ;  the  many  that  are  in  such 
a  state  of  health  that  they  cannot  go  abroad — 
much  less  go  and  be  immersed, — especially  in 
winter,  without  endangering  their  lives. "  (p.  1 14.) 
When  such  cases  occur,  baptism  is  not  a  duty. 
Individuals,  in  such  a  state,  cannot  attend  the 
stated  worship  of  God  in  the  sanctuary,  which 
is  the  duty  and  privilege  of  the  Christian  as 
much  as  baptism  is.  We  might  deplore  their 
hard  lot  in  this  respect,  with  as  much  propriety 
as  in  that  of  baptism ;  but  in  so  doing,  we 
should  repine  against  God,  and  cast  censure 
upon  his  dealings  with  the  children  of  men. 
His  requirements  never  clash  with  the  dispen- 
sations of  his  providence.  "  He  will  have  mer- 
cy and  not  sacrifice."  Under  such  circumstan- 
ces, he  regards  the  ivilling  as  the  obedient ;  nor 
will  he  withhold  from  them  any  of  the  blessings 
promised  as  the  reward  of  actual  obedience. 

Above  all,  do  not  calumniate  this  divine  ordi- 
nance and  traduce  its  institutor  by  the  irrever- 
ent attempt  to  brand  indecency  upon  it.  What 
do  Psedobaptist  polemics  mean  by  telling  us  in 
connection  with  this  controversy,  and  so  often 
repealing  one  from  another,  that  "  the  ancient 
Christians  were  all  baptized  naked  ?"  How 
ancient  were  the  Christians  who  practised  thus  ? 
12 


154  CONCLUSION. 

By  referring  to  them  in  connection  with  this 
question,  it  is  manifestly  implied  that  they  were 
as  ancient  as  the  apostolic  age,  and  that  such 
was  the  primitive  practice  :  for  our  adversaries 
know  that  it  is  the  apostolic  pattern  for  which 
we  contend,  and  to  which  we  refer  for  imita- 
tion ;  not  to  any  example  of  practice  which 
may  have  intruded  itself  into  some  of  the 
churches  in  a  subsequent  period.  Such  is  clear- 
ly the  import  of  the  remark,  which  Mr.  Hall 
quotes  from  Dr.  Miller,  of  Princeton  :  "  We 
have  the  same  evidence  (to  wit,  from  history), 
in  favor  of  immersing,  divested  of  all  clothing, 
that  we  have  for  immersion  at  all,"  and,  "  so 
far  as  the  history  of  the  church  subsequent  to 
the  Apostolic  age  informs  us,  these  must  stand 
or  fall  together."  The  history  of  the  church 
immediately  subsequent  to  the  apostolic  age,  as 
well  as  during  the  apostolic  age,  informs  us  of 
immersion  as  exclusively  baptism  ;  this  we  have 
already  seen.  In  view  of  the  evidence  adduced 
from  history,  Prof.  Stuart  says,  "  It  is  a  thing 
made  out."  Now,  If  Dr.  Miller's  assertion  be 
true,  that  "  so  far  as  the  history  of  the  church 
subsequent  to  the  apostolic  age  informs  us,  the 
practice  of  immersion  and  nudity  in  baptism 
must  stand  or  fall  together,"  then  certainly  this 
latter  practice  must  have  obtained,  as  immersion 
did,  immediately  subsequent  to,  nay  during  the 
apostolic  age.  ■  So  that  this  historical  argument 
of  Dr.  Miller,  and  those  who  quote  him,  proves, 
if  it  prove  anything,  that  to  baptize  naked  icas 
the  apostolic  practice  !     Yet  Mr.  Hall  adopts  it 


CONCLUSION.  155 

with  triumph,  because  it  helps  him  to  account 
for  the  "  invention  of  baptisteries" — and  to  com- 
bat the  Baptists.  And  we  are  accustomed  to 
see  it  in  print,  and  hear  it  from  the  pulpit  else- 
where. Indeed,  some  who  use  this  argument, 
seem  to  glory  in  the  shame  of  the  church,  and 
think  it  necessary  to  assist  the  imagination,  by 
some  remark,  comparison  or  specification  of  in- 
dividuals, to  conceive  of  "  the  indecencies  of 
the  scene."  What  recklessness  to  sustain  a  fa- 
vorite system  !  What  is  the  tendency  of  such 
an  argument?  What  would  it  prove  if  its 
premises  were  true  to  an  extent  sufficient  to 
make  it  applicable  at  all  to  the  question  in  re- 
gard to  baptism  ?  Why,  that  the  New  Testa- 
ment, with  its  high  pretensions  to  divine  inspi- 
ration, is  a  base  imposture  !  that  the  gospel  is 
a  lie  !  that  Christianity  is  a  cunningly  devised 
fable  to  minister  to  cupidity  and  lust !  !  No 
man  of  common  sense  and  common  decency 
would  hesitate  to  pronounce  any  system  of  reli- 
gion which  thus  trampled  upon  all  the  common 
instincts  of  shame,  a  system  of  imposture  and 
falsehood.  And  such,  as  far  as  it  goes,  is  the 
tendency  of  every  remark  which  charges  this 
ordinance  of  God's  appointment  with  indecency. 
Is  it  possible  that  any  of  the  ministers  of  Chris- 
tianity will  thus  lay  the  axe  to  the  root  of  the 
gospel  tree,  rather  than  suffer  the  revered  mis- 
tletoe of  profane  tradition  to  be  detached  from 
its  trunk! 

But    the    argument  is    without    foundation. 
The  appeal  to  history  is   illegitimate :  and  Mr. 


156  CONCLUSION. 

Hall,  in  his  haste,  says  so,  when  he  declares 
that  "  from  the  beginning  it  was  not  so."  "  I 
am  ready  to  thank  God,"  says  Prof.  Stuart, 
"  for  the  honor  of  the  Christian  religion,  that 
the  New  Testament  contains  no  intimation  of 
such  a  usage,  nor  even  any  of  the  earlier  Fa- 
thers." What  friend  of  the  Gospel  will  not  re- 
spond to  this  sentiment  of  Prof.  Stuart,  with  his 
hearty  Amen  ? 

The  origin  of  such  a  usage,  must  be  sought 
in  a  subsequent  period.  It  must  be  classed  with 
other  corruptions  and  inventions  of  men.  Other 
departures  from  the  apostolic  pattern  may  be 
less  gross ;  but  they  are,  nevertheless,  depart- 
ures, and  must  all  be  ranked  as  corruptions  to- 
gether. Nudity  in  baptism  may  look  up  "  to 
the  law  and  the  testimony"  with  as  bold  a  front, 
as  sprinkling  or  affusion  can ;  and  they  will, 
alike,  find  themselves  spurned  away.  They 
must  seek  countenance  elsewhere. 

Any  one,  who,  in  the  light  of  history,  will 
cast  his  eyes  over  Christendom  must  be  impress- 
ed with  one  fact.  The  Greek  church  in  all  her 
branches,  all  to  whom  Christianity  has  been 
carried  by  her  missionaries,  embracing  "  all  the 
Christians  in  Asia,  all  in  Africa,  and  about  one 
third  in  Europe,  practise  immersion."  The 
rest  of  the  Christian  wTorld  practises  sprinkling, 
&c.  This  is  a  fact  which  no  well-informed 
man  will  gainsay.  In  other  words,  the  Eoman 
Catholic  church  in  all  her  branches,  all  to  whom 
Christianity  was  originally  carried  by  her  mis- 
sionaries,  all,   in   a   word,   who   have   ever  ac- 


CONCLUSION.  157 

knowledged  the  papal  supremacy,  practise 
sprinkling,  &c.  All  the  rest  of  the  Christian 
world  practises  immersion.  This  is  the  same 
fact  stated  conversely.  A  few  dissenters  from 
the  national  establishments  constitute  an  excep- 
tion ;  but  the  statement  is  true  in  its  general  ap- 
plication. 

This  remark  applies  to  the  old  world.  In 
the  United  States,  the  usage  with  regard  to 
baptism,  is  derived  from  ancestry,  with  the  ex- 
ception of  those  inroads  upon  hereditary  reli- 
gion, which  are  the  natural  and  happy  result  of 
free  inquiry,  in  a  land  of  perfect  legal  tolera- 
tion. 

The  fact  is  before  us,  and  what  is  the  infer- 
ence ?  Surely,  it  must  require  the  aid  of  some 
principle  uncongenial  with  reason  and  candor, 
some  principle  not  naturally  implanted  in  the 
mind,  to  enable  any  one  to  draw  a  conclusion 
corresponding  to  this  of  Mr.  Hall :  "  All  the 
leading  denominations  of  Protestant  Christen- 
dom, save  one,"  says  he,  (p.  5.)  "maintain 
that  the  mode  of  baptism  is  not  essential ;  and 
for  this  opinion  they  go  not  to  the  decrees  of  the 
Pope,  nor  to  the  traditions  of  the  papal  church." 
A  mind  upon  which  operates  no  influence  hos- 
tile to  rational  deduction  from  fact,  cannot  resist 
the  force  of  the  evidence  which  this  feature  of 
Christendom  presents,  that  there  is  some  connec- 
tion between  Papal  power  and  the  practice  of 
sprinkling,  &c,  instead  of  baptism.  The  nature 
of  this  connection  is  easily  discovered,  and  its 
12* 


158  CONCLUSION. 

history  traced,  in  the  decretals  and  legislation 
of  the  pontifical  government.^ 

Perhaps  the  subject  should  not  be  dismissed, 
without  adverting  to  the  communion  in  the 
Lord's  Supper.  The  question  of  what  is  im- 
properly called  "  close  communion,"  turns  en- 
tirely upon  views  of  baptism.  It  is,  however, 
premature,  to  introduce  it  before  discussing  the 
other  question  involved  in  the  controvery  re- 
specting baptism,  namely,  "  Who  are  proper 
subjects  of  the  ordinance  ?"  A  word  may, 
however,  be  said  upon  it  here. 

It  is  not  made  a  question  whether  baptism  is 
a  pre-requisite  to  the  Supper.  In  that,  all  the 
principal  denominations  of  Christendom  agree. 
They  adopt  the  fundamental  principle  that  bap- 
tism (whatever  baptism  be)  must  precede  ad- 
mission to  the  Lord's  table.  And  they  act 
upon  this  principle ;  they  admit  none  whom 
they  consider  unbaptized  to  their  commun- 
ion. The  Baptists  differ  not,  in  principle,  on 
this  subject,  from  their  brethren  of  other  denomi- 
nations. Neither  do  they  differ  in  practice. 
They  admit  to  the  table  all  whom  they  consider 
scripturally  baptized.  They  differ  from  others 
(and  we  have  seen  some  of  the  grounds  on 
which  they  differ)  as  to  who  have  been  baptiz- 
ed ;  but  when  that  question  is  disposed  of,  they 
agree  with  others  as  to  the   proper  recipients  of 

*  The  reader  who  will  peruse  Robinson's  History  of  Baptism, 
or  the  smaller  work  of  Hinton  with  the  same  title,  will  find  this 
remark  sufficiently  illustrated. 


CONCLUSION.  159 

the  eucharist :  and  "  they  hold  to  no  more  close 
communion  than"  other  denominations  do. 

Let  those  who  charge  them  with  "  lording-  it 
over  the  consciences  of  others,"  be  put  to  the  test 
as  to  their  own  liberality.  Suppose  the  socie- 
ty of  Friends,  with  no  change  of  views  upon  bap- 
tism, should  adopt  the  sacrament  of  the  supper. 
Would  Paedobastists  receive  them  to  their  com- 
munion ?  No.  What  reason  could  they  assign 
for  their  refusal  ?  Are  the  Friends  deficient 
in  "  the  customary  tokens  of  piety,"  in  exem- 
plary living,  and  godly  conversation,  which  con- 
fer a  title  to  church  fellowship  ?  Nobody  will 
assert  it.  Why,  then,  "  must  they  be  debarred 
from  Christ's  house  on  earth,  and  excommuni- 
cate from  his  table  ?"  The  only  answer  is,  they 
are  unbaptized  :  and  it  is  a  sufficient  answer,  we 
admit ;  but  those  who  talk  of  their  liberality 
in  contrast  with  "  Baptist  close  communion," 
ought  not  to  deem  it  sufficient.  They  should 
not  thus  "  tyrannize  over  the  consciences  of 
others."  They  should  renounce  the  doctrine, 
that  baptism  must  precede  admission  to  the 
Lord's  supper — a  doctrine  by  which  they  are 
thus  "  compelled  to  join  in  this  unhallowed  pro- 
scription of  the  children  of  God,  and  heirs  of 
salvation." 

And  how  does  it  comport  with  these  profes- 
sions of  liberality  thus  to  denounce  the  Baptists, 
and  carry  persecution  against  them  as  far  as  the 
spirit  of  the  age  and  of  our  free  political  sys- 
tem will  allow,  for  acting  conscientiously  upon 
a  principle  which  is  thus  held  and  acted  upon 


160  CONCLUSION. 

by  the  great  body  of  the  Saviour's  followers  ? 
Will  they  not  allow  the  Baptists  the  same  liber- 
ty of  conscience  which  they  exercise  themselves? 
Would  they  "  strip  them  of  their  dearest  rights  ?" 
Would  they  compel  them  to  disregard  the  Lord's 
appointment,  to  trample  upon  the  authority  of 
the  Head  of  the  church,  and  practically  abolish 
one  of  his  ordinances  ?  Of  all  this  they  would 
be  guilty,  Paedobaptists  being  judges,  were  they 
to  admit  unbaptized  persons  to  their  commun- 
ion. It  would  be  virtually  to  abolish  baptism. 
If  you  would  oppose  the  Baptists  on  the  subject 
of  communion,  the  only  legitimate  ground  upon 
which  you  can  meet  them  is  baptism.  Rob- 
ert Hall  remarks  on  this  subject  as  follows  : 
"  This  author,  [the  person  against  whom  he 
was  writing]  had  informed  us  at  the  distance 
of  a  few  lines,  that  the  Pcedobaptists,  in  general, 
believe  that  none  ought  to  come  to  the  Lord's 
table  who  are  not  baptized.  If  this  is  correct, 
we  may  indeed  easily  conceive  of  their  being 
offended  with  us  for  deeming  them  unbaptized  ; 
but  how  our  refusal  to  admit  them  to  commun- 
ion should  become  the  subject  of  debate,  is  ut- 
terly mysterious." 

If  liberality  in  dispensing  from  "  that  table 
which  is  not  ours,  but  the  Lord's,"  be  a  virtue, 
where  shall  it  stop  ?  The  master  of  the  house 
is  not  impoverished  by  giving,  nor  enriched  by 
withholding  :  and  if,  with  unauthorized  generosi- 
ty, you  transcend  the  limits  which  he  has  fixed 
to  his  bounty,  and  communicate  it  to  characters 
which  he  has  not  designated,   why  may  not  all 


CONCLUSION.  161 

men  be  partakers  ?  It  is  this  same  principle  of 
universal  generosity  which  would  lavish  the 
grace  of  salvation,  and  the  gift  of  eternal  life 
upon  all  mankind,  irrespectively  of  virtue  or 
vice,  sin  or  holiness. 

But  Psedobaptist  liberality  finds  a  limit  far 
short  of  this  extreme.  By  some  rule  unknown 
to  the  Bible,  they  "  thrust  out  from  Christ's  or- 
dinance" thousands  whom  they  acknowledge 
to  have  been  baptized !  This  they  do  on  every 
communion  occasion,  and  have  done,  custom- 
arily, ever  since  infant  communion  was  abrogat- 
ed by  the  council  of  Trent.  Previously  to  that 
time,  from  the  days  of  Cyprian,  infant  commun- 
ion had  accompanied  infant  sprinkling.  Con- 
sistency imperatively  demands  that  they  go  to- 
gether— that  those  who  practise  the  one  prac- 
tise the  other.  No  authority  can  be  produced 
from  the  word  of  God  for  excluding  baptized 
persons,  whose  Christian  character  has  exhibit- 
ed no  cognizable  change  since  receiving  baptism, 
from  the  table  of  the  Lord.^  This  is  a  closer 
communion  than  the  Baptists  dare  tolerate. 
They  recognize  baptism  as  the  door  into  God's 
house  ;  the  table  of  the  Lord  is  spread  within 
for  all  who  enter ;  and   none  who  come  in  by 


*  Dr.  Dwight  says,  "  Persons  baptized  in  infancy  are  members 
of  the  church  of  Christ,  that  is,  of  the  church  general."  Dr. 
Cox  inquires,  in  reply,  "In  what  conceivable  sense  can  it  be 
said,  that  a  person  belonging  to  no  one  of  the  churches  that  con- 
stitute the  church  general,  nevertheless  is  a  member  of  that 
church  general  ?"    Hard  question. 


162 


CONCLUSION. 


the  door  do   they,  dare  they,   thrust  from  the 
table.     The  door  is  ever  open,  and 

More  that  come  of  free,  good  will 
Make  the  banquet  sweeter  still. 

Thus,  when  our  faith  is  reviled,  our  practice 
calumniated,  our  motives  impugned,  our  order 
assailed  with  fiery  philippics,  turn  we  for  vindi 
cation  "to  the  law  and  the  testimony."  The 
Bible  is  the  rule  of  faith  and  practice.  The 
New  Testament  prescribes  the  ordinances  of  the 
Christian  dispensation,  in  language  perfectly 
intelligible,  in  terms  of  no  ambiguous  import. 
But  many  at  the  present  day  who  can  read,  re- 
fuse to  understand.  When  will  the  church  uni- 
versal abandon  the  traditions  of  men,  and,  with 
unreserved  fidelity  to  Christ,  resume  the  ordi- 
nances and  the  faith  once  delivered  to  the  saints  ? 
That  time  will  come  as  surely  as  the  Bible  is 
true  ;  and  it  will  be  a  blissful  era.  The  moral 
energies  of  God's  people  will  be  united.  The 
divine  benediction  upon  humble  submission  and 
faithful  obedience  to  God,  will  be  enjoyed  in 
overflowing  measure.  The  full  tide  of  heaven- 
ly blessings  will  set  in  their  favor,  and  carry 
forward  their  efforts.  Co-operating  under  such 
influences,  they  will  be  an  army  of  champions 
in  the  cause  of  truth.  They  will  be  irresistible. 
The  world  will  be  evangelized :.  the  gospel 
universally  triumphant. 


NOTE 


Reference  is  occasionally  made,  in  order  to  get  at 
a  fuller  development  of  Mr.  Hall's  views,  to  another 
edifying  volume  which  he  has  sent  through  the  press. 
This  latter  volume  to  which  he  has  prefixed  the  title, 
"  Baptist  Errors,"  is  entitled  to  a  place  among 
D'Israeli's  "Curiosities  of  Literature."  Some  fu- 
ture literary  virtuoso  will  doubtless  make  it  conspicu- 
ous in  his  collection ;  for  it  is  hardly  possible  that  its 
author's  friends,  or  the  friends  of  his  memory  in  com- 
ing time,  will  be  able  to  suppress  it  so  completely 
that  a  curious  antiquary  can  not  find  a  copy  from 
which  to  make  curious  extracts  illustrative  of  human 
nature.  Among  publications  professedly  religious, 
it  is  a  nonesuch.  It  is  an  angry  attack  upon  his 
neighbor,  Mr.  Wolsey,  pastor  of  the  Baptist  church 
at  Norwalk,  Ct.,  and  is  made  up  of  the  fretful  rav- 
ings of  an  irritated  mind.  It  was  not  to  be  wondered 
at,  that  Mr.  Wolsey  became  the  object  of  his  ire, 
since  he  (Mr.  W.)  had  actually  written  a  book  in 
which  he  had  been  so  presumptuous  as  to  differ  from 
Mr.  Hall  on  the  subject  of  baptism.  And  even  this 
offence  might  have  been  passed  by,  had  not  the  book 
(see  the  preface  to  "  Baptist  Errors")  been  "  industri- 
ously thrust  into  our  families,  and  no  effort  spared  to 
undermine  the  faith  of  our  people,  and  to  draw  our 
youth  and  children  away  from  the  old  paths  in 
which  their  fathers  had  roalked  since  the  days  of  the 
Pilgrims — now  two  hundred  years!"  This  was 
insufferable.  And  as  there  are,  perhaps,  some  terms 
of  reproach  and  bitterness  which  he  has  refrained 
from  employing,    "  it  will  surely  be  judged"  that  he 


164  NOTE. 

has  "  stood  in  the  defence"  "  with  as  much  kindness 
as"  the  temper  which  such  impudent,  obtrusive  her- 
esy had  provoked,  "  allowed."  However  convinced 
of  the  truth,  Mr.  W.  should  have  known  better  than 
to  preach  it,  or  (worse  still)  write  books  in  its  de- 
fence, to  be  thrust  into  families  in  the  neighborhood 
of  Norwalk,  thus  endangering  a  faith  which  is,  at 
least,  "  two  hundred  years"  old!  And,  by  the  way, 
Mr.  Hall,  and  as  many  of  his  congregation  as  approve 
of  this  reason  of  their  faith,  ought  to  return  to  Ca- 
tholicism :  for  that  faith  is  older  than  "  two  hundred 
years." 

It  was,  however,  impossible  for  him  to  restrain  his 
mood  from  biting  at  others,  in  its  ungoverned  sallies, 
as  well  as  Mr.  Wolsey.  Campbell  (a  P&dobaptist), 
Carson,  Ripley,  Judd,  Eaton,  the  American  and 
Foreign  Bible  Society,  and  other  heretics  of  that 
stamp,  corporate  or  incorporate,  were  doomed  (as 
far  as  he  could  doom)  to  experience  the  effects  of  his 
hot  displeasure.  But,  after  all,  we  have  not  heard 
of  any  one's  being  injured  by  his  ill  humor.  The 
storm  has  raged  and  subsided  without  any  disaster. 
Campbell  sleeps  peacefully  in  his  grave,  notwithstand- 
ing the  railing  accusations  directed  against  him.  No 
swift  bolt  has  struck  Carson  and  sent  him  "  down 
the  precipice — to  perdition."  (Errors,  p.  27).  Rip- 
ley is  unscathed,  both  in  person  and  reputation.  And 
even  Wolsey  is  safe,  in  the  very  neighborhood  where 
an  infuriated  spirit  has,  in  imagination,  rode  upon  the 
clouds  and  hurled  down  thickest  thunderbolts.  No 
one  is  injured  ;  nor  is  any  cause  prejudiced,  except 
that  which  has  suffered  at  his  hands  such  a  moody 
advocacy. 


VALUABLE    WORKS 

PUBLISHED  AND  FOR  SALE  BY 

GOULD,    KENDALL  AND    LINCOLN, 

JJubUsIjers,  Bookseller  &  0tatioturs, 

59  WASHINGTON  STREET, 

id  ©  §  t  ©  ira  a 

ANTIOCH; 

OR,  INCREASE  OF  MORAL  POWER  IN  THE  CHURCH  OF  CHRIST. 

By  Rev.  P.  Church.    With  an  Introductory 

Essay,  by  Rev.  Baron  Stow. 

"Here  is  a  volume  which  will  make  a  greater  stir  than  any  didactic 
work  that  has  been  issued  for  many  a  day.  It  is  a  book  of  close  and  con- 
secutive thought,  and  treats  of  subjects  which  are  of  the  deepest  inter- 
est, at  the  present  time,  to  the  churches  of  this  country.  The  author  is 
favorably  known  to  the  religious  public,  as  an  original  thinker,  and  a 
forcible  writer,— his  style  is  lucid  and  vigorous.  The  Introduction,  by 
Mr.  Stow,  adds  much  to  the  value  and  attractions  of  the  volume."— Chr. 
Rejlector. 

"  By  some  this  book  will  be  condemned,  by  many  it  will  be  read  with 
pleasure,  because  it  analyzes  and  renders  tangible,  principles  that  have 
been  vaguely  conceived  in  many  minds,  reluctantly  promulgated  and  hesi- 
tatingly believed.  We  advise  our  brethren  to  read  the  book,  and  judge 
for  themselves." — Baptist  Record. 

"It  is  the  work  of  an  original  thinker,  on  a  subject  of  great  practical 
interest  to  the  church.  It  is  replete  with  suggestions,  which,  in  our 
view,  are  eminently  worthy  of  consideration." — Phil.  Chr.  Observer. 

"This  is  a  philosophical  essay,  denoting  depth  of  thinking,  and  great 
originality.  *  *  *  He  does  not  doubt,  but  asserts,  and  carries  along  the 
matter  with  his  argument,  until  the  difference  of  opinion  with  which  the 
reader  started  with  the  writer  is  forgotten  by  the  former,  in  admiration  of 
the  warmth  and  truthfulness  of  the  latter."— Phil.  U.  S.  Gazette. 

PENTECOST. 

OR,  THE  SOLE  EFFICIENCY  OF  CONVERTING  THE  WORLD. 
By  Rev.  P.  Church,  author  of  "Antioch." 

Co ntents— Evangelical  Enterprise— Scale  on  which  to  graduate  Man's 
Efficiency  in  it.  Pari  1.  Nature  of  the  Energy  which  the  Believer  is  to 
expect  from  Christ.  Part  2.  The  Forms  under  which  this  Heavenly  En- 
ergy manifests  itself.  Part  3.  Means  ©f  securing  enlarged  Measures  of 
this  Energy  upon  ourselves. 

"One  desire  in  the  writer  predominates  overall  others;  that  Christians 
generally,  may  rise  to  a  just  appreciation  of  the  unspeakable  blessings 
treasured  up  for  them  in  Christ:  that  all  men  may  see  the  riches  of  the 
glory  of  his  inheritance  in  the  saints," 


"A  CHURCH  WITHOUT  A  BISHOP." 


APOSTOLICAL  AND  PRIMITIVE  CHURCH; 

Popular  in  its  Form  of  Government,  and  Simple  in  its  Mode  of 
Worship.    By  Lyman  Coleman,  of  Andover,  Author  of 
"  Christian  Antiquities."    With  an  Introductory- 
Essay,  by  Dr.  Augustus  Neander, 
Berlin,  Germany.     1  vol.  12mo. 

JUr3  An  important  and  very  interesting  work.    Just  published. «=CH 

From  the  Bibliotheca  Sacra,  Vol.  2,  No.  2. 
"This  is  the  title  of  a  new  work  upon  our  table  from  the  pen  of  one  who 
enjoys  a  high  reputation  in  this  country  and  in  Europe.  Appearing 
from  such  a  source,  at  this  time,  and  devoted  to  such  topics  as  are 
indicated  in  its  title,  it  can  hardly  fail  of  attracting  much  more  attention 
than  is  usually  accorded  to  publications  of  a  similar  kind.  Many,  we 
are  sure,  will  feel  that  this  unpretending  duodecimo  goes  far  toward 
supplying  a  very  obvious  deficiency  in  our  ecclesiastical  history. 

'•Most  of  the  topics  upon  which  Mr.  Coleman  touches  in  this  volume, 
have  indeed  been  ably  handled  by  others.  But  some  such  book  as  this 
was  yet  needed,  as  a  convenient  manual  for  frequent  use,  as  a  repository 
of  the  results  to  which  patient  and  extended  investigation  will  lead,  and 
as  a  guide  to  sources  of  information  with  which  some  are  not  very 
familiar  and  which  many  have  not  the  requisite  time  thoroughly  to 
explore  for  themselves.  There  are  some  cardinal  points  on  the  subject 
of  church  polity  which  ought  to  be  clearly  expounded  in  a  popular  and 
attractive  form,  not  so  much  for  the  benefit  of  the  few  as  of  the  many. 
Unlettered  men,  and  even  some  who  are  called  men  of  letters,  need  to  be 
enlightened  and  fortified,  in  this  way,  against  the  pretensions  of  error. 

"  We  are  free  to  express  the  opinion  that  Mr.  Coleman  has  done  more 
than  any  other  writer  toward  meeting  the  wants  of  the  churches  in  this 
respect.  His  book  is  decidedly  better  adapted  than  any  other  with  which 
we  are  acquainted  to  take  this  place  in  our  libraries;  he  has  brought 
together  much  valuable  and  well-authenticated  information,  and  has 
presented  the  whole  in  an  acceptable  form. 

i;  Mr.  Coleman  was  well  qualified  to  write  on  the  topics  here  discussed, 
by  the  studies  in  which  he  had  been  zealously  engaged  for  several  years, 
and  which  as  embodied  in  his  Christian  Antiquities  have  already  gained 
him  a  high  reputation  both  at  home  and  abroad.  He  has  written,  too.  in 
the  present  case,  under  the  most  favorable  circumstances,  having  had 
access  to  the  best  original  authorities,  and  being  favored  with  the  person- 
al counsel  of  the  first  ecclesiastical  historian  of  the  age  His  production 
shows  convincingly  that  none  of  these  facilities  have  been  neelecied, 
He  has  evidently  spared  no  pains  to  make  his  treatise  answer  the  high 
expectations  which  his  learning  and  advantages  justified  us  in  entertain- 
ing with  regard  to  it. 

"  The  chapter  on  'The  Equality  of  Bishops  and  Presbyters'  in  the 
primitive  churches,  is  one  of  the  best  specimens  of  convincing  cumulat  ive 
argumentation  upon  this  topic  with  which  we  have  ever  met.  The 
success  with  which  he  has  traced1  'the  rise  of  Episcopacy.'  through  its 
various  stages,  is  complete.  The  disasters  which  betel  the  churches  in 
consequence  of  this  revolution  in  their  government  are  well  detailed. 
And  every  position  which  is  taken  is  so  amply  fortified  by  the  best 
authorities,  that  the  work  cannot  be  read  without  profit,  or  answered 
without  difficulty." 

2 


CHURCH  DISCIPLINE ; 

The  Scripture  Doctrine  of  Church  Order  and  Government. 

By  Rev.  Warham  Walker,  Homer,  N.  Y. 

One  volume.     18mo.    Cloth. 

Contents — Introduction. — Church,  definition  of  the  term — Constitu- 
tion of  the  Churches— First.  Christian  Church,  in  its  incipient  State — 
The  Church  at  Jerusalem — The  Church  at  Antioch — Organization  of  the 
Churches— Government  of  the  Churches— The  True  Idea  of  Church  Disci- 
pline. Part  1.  Formative  Church  Discipline. — Terms  of  Church  Mem- 
bership—Importance and  necessity  of  Maintaining  Formative  Discipline 
— Formative  Measures.  Part  2.  Corrective  Church  Discipline — Power 
of  the  Churches  to  Maintain  Corrective  Discipline — Limitations  of  the 
Power  of  Discipline — Obligation  of  the  Churches  to  Maintain  Corrective 
Discipline— Objects  of  Corrective  Discipline — Spirit  in  which  Corrective 
Discipline  should  be  conducted — The  Law  of  Corrective  Discipline — 
Ounces  demanding  Corrective  Discipline — The  Process  of  Corrective 
Discipline — The  First  Admonition — The  Second  Admonition — The  Final 
Act  of  Discipline — Treatment  of  the  Excommunicated — Restoration  of  the 
Penitent— Conclusion. 

The  following  recommendatory  notes  from  individuals  residing  in  the 
vicinity  of  the  Author,  were  received  by  the  Publishers  with  the  manu- 
script of  the  work. 

From  the  Professors  in  Hamilton  Literary  and  Theol.  Institution. 

"We  have  carefully  perused  the  most  important  parts  of  the  manu- 
script, and  the  result  has  been  highly  gratifying.  The  work  is  charac- 
terized by  great  sobriety  and  caution.  We  believe  the  views  it  presents 
to  be  scriptural;  and  that  where  they  are  not  supported  by  the  direct  and 
and  p^itive  declaration  of  the  word  of  God,  they  are,  at  least,  sustained 
by  the  general  spirit  of  the  teachings  of  Christ  and  his  apostles.  Such  a 
work  as  this,  we  think:,  is  greatly  needed;  it  is  well  adapted  to  promote 
correct  views  and  uniformity  of  practice  in  relation  to  the  subject  of 
which  it  treats.  We  cordially  recommend  it  to  the  careful  perusal  of  the 
members  of  our  churches.  J.  S.  Maginnis, 

Hamilton,  Nov.  6,  1843.  T.  J.  Conant, 

A.  C.  Kendrick." 


LIFE  OF  PHILIP  MELANCTHON. 

COMPRISING  AN  ACCOUNT  OF  THE  REFORMATION. 
By  F.  A.  Cox,  D.  D.  L.L.  D. 


onesimus: 

OR,  THE  APOSTOLIC  DIRECTION  TO  CHRISTIAN  MASTERS 

IN  REFERENCE  TO  THEIR  SLAVES. 

By  Evangelicus. 


MEMOIR  OF  ROGER  WILLIAMS, 

The  Founder  of  the  State  of  Rhode  Island. 
By  Rev.  James  D.  Knowles. 


EtpUtfs   Notes. 

THE  POUR  GOSPELS,  WITH  NOTES. 

Chiefly  Explanatory;  intended  principally  for  Sabbath  School  Teachers 

and  Bible  Classes,  and  as  an  Aid  to  Family  Instruction. 

By  Henry  J.  Ripley,  Prof,  of  Sacred  Rhetoric 

and  Pastoral  Duties,  Newton  Theol.Ins. 

Seventh  Edition. 

t&*  This  work  should  be  in  the  hands  of  every  student  of  the  Bible; 

especially  every  Sabbath  school  and  Bible  class  teacher.    It  is  prepared 

with  special  reference  to  this  class  of  persons,  and  contains  a  mass  of  just 

the  kind  of  information  wanted. 

"The  undersigned,  having  examined  Professor  Ripley's  Notes  on  the 
Gospels,  can  recommend  them  with  confidence  to  all  who  need  such  helps 
in  the  study  of  the  sacred  Scriptures.  Those  passages  which  all  can 
understand  are  left  'without  note  or  comment,'  and  the  principal  labor 
is  devoted  to  the  explanation  of  such  parts  as  need  to  be  explained  and 
rescued  from  the  perversions  of  errorists,  both  the  ignorant  and  the  learned. 
The  practical  suggestions  at  the  close  of  each  chapter,  are  not  the  least 
valuable  portion  of  the  work.  Most  cordially,  for  the  sake  of  truth  and 
righteousness,  do  we  wish  for  these  Notes  a  wide  circulatien. 

Baron  Stow,        R.  H.  Neale,        R.  Turnbull, 
Daniel  Sharp,     J.  W.  Parker,     N.  Colver." 
Wm.  Hague,         R.  W.  Cushman, 
"Professor  Ripley  has  given  us  a  specimen  of  the  right  kind  of  Com- 
mentary ;   the  Notes  are   more  strictly  explanatory  than  those  of  Mr. 
Barnes;  they  occupy  a  smaller  space;  the  style,  though  less  pointed  and 
vivacious,  exhibits  more  sobriety;   the  principles  of  interpretation  are 
more  cautiously  applied;  and  the  explanations,  particularly  on  the  sub- 
ject of  baptism,  are  more  correct." — Christian  Review. 


ACTS  OP  THE  APOSTLES,  WITH  NOTES. 

Chiefly  Explanatory.     Designed  for  Teachers  in  Sabbath  Schools 

and  Bible  Classes,  and  as  an  Aid  to  Family  Instruction. 

By  Prof.  Henry  J.  Ripley. 

"The  external  appearance  of  this  book, — the  binding  and  the  printed 
page, — '  it  is  a  pleasant  thing  for  the  eyes  to  behold.'  On  examining  the 
contents,  we  are  favorably  impressed,  first,  by  the  wonderful  perspicuity, 
simplicity,  and  comprehensiveness  of  the  author's  style;  secondly,  by  the 
completeness  and  systematic  arrangement  of  the  work,  in  all  its  parts, 
the  'remarks'  on  each  paragraph  being  carefully  separated  from  the  ex- 
position ;  thirdly,  by  the'correct  theology,  solid  instruction,  and  consistent 
explanations  of  difficult  passages.  The  work  cannot  fail  to  be  received 
with  favor.  These  Notes  are  much  more  full  than  the  Notes  on  the  Gospels 
by  the  same  author.    A  beautiful  map  accompanies  them."— Reflector. 

"The  steady  and  extensive  sale  of  Ripley's  Notes  on  the  Gospels  afford 
good  reason  to  expect  great  popularity  for  the  present  work,  and  an  ac- 
quaintance with  both  will  induce  most  readers  to  long  for  similar  Notes  on 
the  Epistles." — N.  Y.  Baptist  Advocate. 

"  For  those  who  desire  aid  in  understanding  and  explaining  this  portion 
of  Revelation,  and  who  have  no  access  to  larger  commentaries,  we  cordial- 
ly recommend  this  volume."— Baptist  Record,  Phila. 


Stye  ittissionciry  <0ntcrprt0*. 


It  has  been  well  said,  that  "  to  imbue  men  thoroughly  with  the  mission- 
ary spirit,  we  must  acquaint  them  intimately  with  Ike  missionary  enter- 
prise." The  spirit  of  missions  seems  everywhere  to  be  increasing.  The 
circulation  of  printed  documents,  and  other  like  efforts,  are  giving  a 
new  impetus  to  the  cause. 

The  following  valuable  works  contain  just  the  kind  of  information 
needed.    Let  every  one  purchase  and  read  them. 


THE  GREAT  COMMISSION. 

Or  the  Christian  Church  constituted  and  charged  to  convey  the  Gospel  to 

the  World.    By  Rev.  John  Harris,  D.  D.,  author  oi  'Mammon,' 

'Great  Teacher,'  &c.     With  an  Introductory  Essay,  by 

Wm.  R.  Williams,  D.  D.,  of  New  York. 

Fourth  Thousand. 

$3=This  work  was  written  in  consequence  of  the  offer  of  a  prize  of  two 
hundred  guineas,  by  several  prominent  individuals  in  Scotland,  for  the 
best  essay  on  "The  duty,  privilege,  and  encouragement  of  Christians 
to  send  the  gospel  of  salvation  to  the  unenlightened  nations  of  the 
earth."  The~adjudicators  (David  Welsh,  Ralph  Wardlaw,  Henry  Mel- 
ville, Jabez  Bunting,  Thomas  S.  Crisp)  state  "  l\\a.t  forty-two  essays 
were  received,  and,  after  much  deliberation,  the  essay  of  Dr.  Harris  was 
placed  first.  They  were  influenced  in  their  decision  by  the  sentiment, 
style,  and  comprehensiveness  of  the  essay,  ana  by  the  general  adaptation 
to  the  avowed  object  of  the  prize." 

iXjr"This  vvork  has  received  the  highest  commendation. 


MEMOIR  OF  ANN  II.  JUDSON, 

Late  Missionary  to  Burmah,  including  a  history  of  the  American  Baptist 
Mission  in  the  Burman  Empire.    By  Rev.  James  D.  Kkowi.es. 

"  We  are  particularly  gratified  to  perceive  a  new  edition  of  the  Me- 
moirs of  Mrs.  Judson.  She  was  an  honor  to  our  country— one  of  the 
most  noble  spirited  other  sex.  It  cannot,  therefore,  Le  surprising,  that 
so  many  editions,  and  so  many  thousand  copies  of  her  life  and  adven- 
tures have  been  sold.  The  name — the  long  career  of  suffering — the  self- 
sacrificing  spirit  of  the  retired  country-girl,  have  spread  over  the  whole 
world;  and  the  heroism  of  herapostleship  and  almost  martyrdom,  stands 
out  a  living  and  heavenly  beacon  fire,  amid  the  dark  midnight  of  ages, 
anu  human  history  and  exploits.  She  was  the  first  woman  who  resolved 
to  become  a  missionary  to  heathen  countries." — American  Traveller. 

"This  is  one  of  the  most  interesting  pieces  of  female  biography  which 
has  ever  come  under  our  notice.  No  quotation,  which  our  limits  allow, 
would  do  justice  to  the  facts,  and  we  must  therefore  refer  our  readers  to 
the  volume  itself.  It  ought  to  be  immediately  added  to  every  family 
library." — London  Miscellany. 

a*  5 


MEMOIR  OF  WM.  CAREY,  D.  R. 

Forty  Years  a  Missionary  in  India.    By  Eustace  Carey.    With  an 

Introductory  Essay,  by  Francis  Wayland,  D.  D. 

"With  a  Likeness. 

£r3=During  the  forty  years  which  Dr.  Carey  labored  in  the  missionary 
cause,  he  was  instrumental  in  the  publication  of  212,000  volumes  of  the 
Scriptures  in  forty  different  languages,  embracingthe  vernacular  tongues 
of  at  least  27,000,000  of  the  human  race,  besides  performing  other  labors, 
the  enumeration  of  which  would  seem  almost  incredible. 


MEMOIR  OF 

GEORGE  DANA   BOARDMAN. 

Late  Missionary  to  Burmah,  containing  much  intelligence  relative  to 

the  Burman  Mission.     By  Rev.  Alonzo  King.     A  New  Edition. 

With  an  Introductory  Essay,  by  a  distinguished  Clergyman. 

Embellished  with  a  Likeness;  a  beautiful  Vignette, 

representing  the  baptismal  scene  just  before 

his  death;  and  a  drawing  of  his  Tomb, 

taken  by  Rev.  H.  Malcom. 

D3=In  noticing  the  lamented  death  of  Mr.  Boardman,  Mr.  Judson,  in 
one  of  his  letters,  thus  speaks  of  his  late  worthy  co-worker  on  the  field 
of  Burmah:  "One  of  the  brightest  luminanesof  Burmah  is  extinguished, 
— dear  brother  Boardman  is  gone  to  his  eternal  rest.  He  fell  gloriously  at 
the  head  of  his  troopp,  in  the  arms  of  victory, — thirty-eight  wild  Karens 
having  been  brought  into  the  camp  of  king  Jesus  since  the  beginning  of 
the  year,  besides  the  thirty-two  that  were  brought  in  during  the  two 
preceding  years.  Disabled  by  wounds,  he  was  obliged,  through  the  whole 
last  expedition,  to  be  carried  on  a  litter;  but  his  presence  was  a  host, 
and  the  Holy  Spirit  accompanied  his  dying  whispers  with  almighty  in- 
fluence. Such  a  death,  next  to  that  of  martyrdom,  must  be  glorious  in 
the  eyes  of  heaven.  Well  may  he  rest,  assured,  that  a  triumphal  crown 
awaits  him  on  the  great  day,  and  '  Well  done,  good  and  faithful  Eoard- 
man,  enter  thou  into  the  joy  of  thy  Lord.'" 

From  Rev.  Baron  Store. 
"No  one  can  read  the  Memoir  of  Boardman,  without  feeling  that  the 
religion  of  Christ  is  suited  to  purify  the  affections,  exalt  the  purposes, and 
give  energy  to  the  character.  Mr.  Boardman  was  a  man  of  rare  excellence, 
and  his  biographer,  by  a  just  exhibition  of  that  excellence,  has  rendered 
an  important  service,  not  only  to  the  cause  of  Christian  missions,  but  to 
the  interest  of  personal  godliness.  Baron  Stow." 

"  The  author  had  a  fine  opportunity  for  making  an  interesting  book;  and 
in  the  execution  he  has  done  ample  justice,  alike  to  himself  and  to  bis  in- 
teresting subject.  This  memoir  beltings  to  that  class  of  books,  which  may 
be  read  with  interest  and  profit  by  every  one.  It  comprises  so  much  of 
interesting  history,  so  much  of  simple  and  pathetic  narrative,  so  true  to 
nature,  and  so  much  of  correct  moral  and  religious  sentiment,  that  it  can- 
not fail  to  interest  persons  of  all  ages  and  of  every  variety  of  taste.  It 
should  have  a  place  in  every  family  library,  and  especially  in  all  Sabbath 
school  libraries."— Christian  Watchman. 

G 


THE  KAREN  APOSTLE; 

Or,  Memoir  of  Ko  Thah-Byu,  the  first  Karen  convert,  with  notices 

concerning  his  Nation.     With  maps  and  plates.     By  the 

Rev.  Francis  Mason,  Missionary.    American 

edition.     Edited  by  Prof.  H.  J.  Ripley, 

of  Newton  Theol.  Institution. 

Second  Thousand. 

£[3"*This  is  a  work  of  thrilling  interest,  containing  the  history  of  a 
remarkable  man,  and  giving  also,  much,  information  respecting  the 
Karen  Mission,  heretofore  unknown  in  this  country.  It  must  be  sought 
for,  and  read  with  avidity  by  those  interested  in  this  most  interesting 
Mission.  It  gives  an  account,  which  must  be  attractive  from  its 
novelty,  of  a  people  that  have  been  but  little  known  and  visited  by 
missionaries,  till  within  a  few  years.  The  baptism  of  Ko-Thah  Byu,  in 
1823,  was  the  beginning  of  the  mission,  and  at  the  end  of  these  twelve 
years,  twelve  hundred  and  seventy  Karens  are  officially  reported  as 
members  of  the  churches,  in  good  standing.  The  mission  has  been 
carried  on  preeminently  by  the  Karens  themselves,  and  there  is  no 
doubt,  from  much  touching  evidence  contained  in  this  volume,  that 
they  are  a  people  peculiarly  susceptible  to  religious  impressions.  The 
account  of  Mr.  Mason  must  be  interesting  to  every  one. 

"Perhaps  no  nation,  recently  discovered,  has  attracted  or  deserved 
more  general  interest  than  the  Karen.  All  will  be  delighted  to  read  the 
memoir  of  one,  who  united  with  the  common  characteristics  of  his 
countrymen  such  an  extraordinary  degree  of  zeal,  ef  perseverance,  and 
success,  in  the  propagation  of  the  gospel  which  he  himself  first  received 
in  faith  and  in  love." — Baptist  Advocate. 

"It  is  a  valuable  addition  to  the  volumes  now  multiplying,  which  bear 
testimony  to  the  valuable  character  and  results  of  the  missionary  work." 
—  Christian  Intelligencer. 

"This  work  will  be  read  with  interest,  showing,  as  it  does,  the  power 
of  the  gospel  upon  a  degraded  people,  and  the  rich  blessings  it  confers 
upon  the  heathen,  both  as  it  respects  this  life  and  the  life  to  come.  What 
can  be  more  interesting  to  a  Christian  mind,  than  to  see  the  darkness 
which,  by  nature,  broods  over  the  human  mind,  dispelled  by  the  light  of 
the  gospel,  and  a  benighted  spirit  guided  to  a  world  of  eternal  day.  A 
striking  instance  of  this,  the  memoir  presents.  It  also  shows  how  the 
gospel  can  raise  up  an  individual  from  the  depths  of  wretchedness  and 
crime,  and  make  him,  thoueh  possessed  of  small  natural  abilities,  a  rich 
blessing  to  his  fellow-men." — Vermont  Chronicle. 

A  NEW  GUIDE  FOR  EMIGRANTS  TO  THE  WEST. 

By  John  M.  Peck,  of  Illinois. 

"  We  earnestly  wish  this  most  excellent  work  was  in  the  hands  of  those 
hundreds  of  Emigrants,  who  are  now  about  town,  and  intend  to  go  '  West.' 
The  advice  and  information  contained  in  these  three  hundred  and  seven- 
ty-four pages,  are  really  invaluable,  and  if  attended  to,  would  save  an  im- 
mense amount  of  time,  trouble,  and  last,  not  least,  money.  The  author 
may  he  depended  upon;  having  had  every  opportunity  for  gathering  facta 
and  knowledge  on  the  subject." — N.  Y.  Messenger, 

"  The  merits  of  the  '  Guide  for  Emigrants.'  published  some  years  since, 
are  well  known.  The  present  volume,  however,  contains  many  improve- 
ments on  the  former  work,  and  embraces  many  additional  facts  in  relation 
to  the  States  and  Territories  lying  in,  and  bordering  on,  the  Great  Valley 
of  the  Mississippi,  which  render  it  not  only  exceedingly  valuable  to  the 
emigrant  or  man  of  business,  who  may  be  induced  to  visit  that  portion  of 
the  country,  but  ad  who  are  desirous  of  gaining  information  relative  to  the 
soil,  climate,  productions,  and  character  and  pursuits  of  the  people  who 
reside  in  the  Great  Valley." — Mercantile  Journal. 

7 


MY  PROGRESS  IN   ERROR, 

AND   RECOVERY  TO  TRUTH. 

Or,  a  Tour  through  Universalism,  Unitarianism,  and  Skepticism. 
Second  Thousand. 
Extract  of  a  letter  from  Prof.  Stuart,  Andover. 
"Gentlemen:— I  have  received  a  copy  of 'My  Progress  in  Error/  and 
read  it  with  attention  and  much  interest.  I  take  the  liberty  to  say,  that 
in  my  judgment,  the  author  of  that  book  has  written  a  plain  and  unvar- 
nished account  of  the  operations  not  only  of  his  own  mind,  but  of  many 
others.  The  author  has  gone  through  the  whole,  without  personal  abuse 
of  any  body,  and  without  any  slanderous  insinuations.  It  seems  to  me, 
that  what  he  has  said  about  the  operations  of  Unitarian  sentiments,  he 
has  been  compelled  to  say  by  a  regard  to  truth.  In  fact,  I  regard  the 
book  as  a  remarkable  example  of  prudent  forbearance,  as  to  stigmatizing 
either  opponents  or  their  sentiments.  I  predict  it  will  be  found  fault 
with,  and  violently  attacked.  But  in  my  humble  opinion,  the  reason  of 
this  will  be,  that  the  author  has  drawn  a  true  likeness  of  so  many;  and 
when  this  is  held  up  to  public  view,  it  is  not  a  very  pleasing  portrait. 
Who  likes  to  be  seen  in  a  forbidding  picture?  The  book  will  be  read, 
notwithstanding  newspaper  criticism  ;  and  if  1  do  not  miscalculate  great- 
ly, it  will  aid  much  in  opening  the  eyes  of  the  public,  as  the  workings  and 
evasions  of  a  skeptical  spirit.     Bid  the  author  of  it  God  speed. 

"  Your  friend  and  obedient  servant,      M.  Stuart." 

Opinions  of  the  Press. 
"In  many  of  the  passages  we  almost  fancied  that  the  writer  bad  been 
sketching  a  history  of  our  own  '  progress  in  error,'  so  true  is  the  history, 
andfcso  similar  the  feelings  of  those  who  are  led  away  in  the  morning  of 
life,  into  the  dark  and  dreary  path  of  religious  error.  We  should  be  irlad 
to  have  this  book  placed  in  the  hands  of  every  young  man  whose  mind  is 
unsettled  upon  the  question  of  experimental  religion,  and  especially  of 
those  who  are  trying  to  believe  the  doctrine  of  Universalism."—  Chris- 
tian Secretary. 

"  It  is  written  in  a  bold  and  comprehensive  style.  We  doubt  not  it 
will  find  numerous  readers  in  the  community,  and  may  serve  as  a  chart 
to  guide  others  in  the  progress  of  life." — American  Traveller. 


SCRIPTURE  NATURAL  HISTORY. 

Containing  a  descriptive  account  of  Quadrupeds,  Birds,  Fishes,  Insects, 

Reptiles,  Serpents.  Plants,  Trees,  Minerals,  Gems,  and  Precious 

Stones,  mentioned  in  the  Bible.     By  Wm.  Carpenter, 

London;  with  improvements.    By  G.  D.  Abbott. 

Illustrated  by  numerous  engravings, 

also,  Sketches  of  Palestine. 

"This  is  a  very  interesting  volume  to  general  readers  of  the  Bible. 
Mr.  Abbott  has  divested  the  work  of  its  learned  references,  and  adapted 
it  to  the  comprehension  of  all.  Mr.  Carpenter  compiled  the  work  from 
the  Natural  History  of  the  Rev.  Br.  Harris,  of  Dorchester.  Mass  ,  and  very 
ungenerously  refused  to  acknowledge  his  obligations  to  the  author,  while 
he  abused  him  for  his  want  of  orthodoxy.  Mr.  Abbott  las  fail  h  fully  ex- 
posed the  piracy.  We  recommend  the  volume  as  one  of  great  value." — 
American  Quarterly  Register. 


0abbat()  School  i8ook0< 


LIWCOLJN'S 

SABBATH  SCHOOL  CLASS  BOOK. 

Comprising  copious  Exercises  on  the  Sacred  Scriptures.   By  E.  Lincoln. 

Revised  and  improved  by  an  eminent  Clergyman 

and  a  Superintendent. 

£l3™  The  present  edition  has  been  thoroughly  revised  and  enlarged  by 
gentlemen  well  qualified  for  the  task,  The  book,  in  its  present  shape,  is 
one  of  the  cheapest  and  most  complete  of  the  kind  now  in  use. 

"Having  examined  your  Sabbath  School  Class  Book,  it  gives  us  pleasure 
to  express  our  satisfaction  with  its  design  and  execution.  The  great 
benefit  which  a  good  class  book  accomplishes,  consists  in  guiding  the 
mind  of  the  scholar  in  the  study  of  his  lesson,  and  in  suggesting  topics 
of  conversation  to  the  teacher.  To  this  end  we  think  your  work  is  well 
adapted,  having  avoided,  in  a  great  degree,  the  evils  of  extreme  redun- 
dance or  conciseness.  Wm.  Hague,        H.  Malcom, 

L.  Bolles,  Baron  Stow." 

E.  Thresher, 


LINCOLN'S   SCRIPTURE   QUESTIONS. 

With  the  Answers  annexed,  giving,  in  the  language  of  the  Sacred  Volume, 

interesting  portions  of  the  History,  and  a  concise  View  of  the 

Doctrines  and  Duties  exhibited  in  the  Bible. 

Where  Bibles  cannot  be  furnished  to  each  scholar,  the  Scripture  Ques. 
tions  may  be  used  with  convenience,  as  the  answers  are  printed. 


MALCOM'S   BIBLE   DICTIONARY. 

A  Dictionary  of  the  most  important  Names,  Objects,  and  Terms,  found  in 

the  Holy  Scriptures;  intended  principally  for  Sunday  School 

Teachers  and  Bible  Classes.    By  H.  Malcom,  A.  M. 

Illustrated  by  thirty-nine  Engravings  on 

Wood,  and  a  Map  of  Palestine. 

From  the  Minutes  of  the  Vermont  State  Convention. 
"Your  Committee  earnestly  recommend  Malcom's  Bible  Dictionary, 
the  worth  of  which  every  lover  of  the  Bible  will  feel,  and  the  low  price  of 
which  places  it  within  the  reach  of  all." 

From  the  Minutes  of  the  Boston  Association, 
"Believing  that  the  advantages  of  Sabbath  School  and  Bible  Class  in- 
struction  depend  greatly  on  the  intelligence  of  their  teachers,  and  that 
the  extended  circulation  of  Malcom's  Bible  Dictionary  would  conduce  to 
their  better  qualification,  Resolved,  That  this  work  be  recommended  to 
the  patronage  of  the  friends  of  early  religious  instruction." 


HAGUE'S  GUIDE  TO  CONVERSATION 
ON  THE  NEW  TESTAMENT. 

Designed  for  the  Use  of  Bible  Classes  and  Sabbath  Schools. 
Vol.  I,  Matthew— Vol.  II,  John. 
By  Rev.  William  Hague. 
The  object  of  this  work  is  two-fold :—  1st.  To  facilitate  the  efforts  of 
the  teachers  in  communicating  instruction  to  their  classes:— 2d.  To  ex- 
cite a  spirit  of  inquiry  among  the  classes  themselves.    To  this  end.  such 
questions  are  asked  as  are  adapted  to  lead  the  mind  to  think,  and  only 
such  as  the  scholar,  with  the  Bible  in  his  hand,  may  be  expected  to 
answer,  by  the  aid  of  his  own  reflecting  powers.    The  questions  are  in- 
terspersed with  familiar  remarks,  which  are  designed  to  convey  to  the 
scholar  such  information  as  may  not   he  within  his  reach   and  also  to 
keep  up  a  continuous  conversation  between  the  teacher  and  the  class. 

THE  SAINT'S  EVERLASTING  REST. 

By  the  Rev.  Richard  Baxter. 

THE  IMITATION  OF  CHRIST. 

In  Three  Books.    By  Thomas  a  Kempis.    With  an  Introductory  Essay, 

by  Thomas  Chalmers,  of  Glasgow.    A  new  edition. 

Edited  by  Rev.  Howard  Malcom. 

JAMES'S  CHURCH-MEMBER'S  GUIDE. 

With  an  Introductory  Essay,  by  Rev.  H.  Winslow. 
Edited  by  Rev.  J.  O.  Choules. 

Wishes  for  its  universal  circulation  are  received  by  the  Publisher  8 
from  ministers  and  brethren  in  every  section  of  the  country. 

A  pastor  writes,  "I  sincerely  wish  that  every  professor  of  religion  i  n 
the  land  may  possess  this  excellent  manual.  1  am  anxious  that  ever  y 
member  of  my  church  should  possess  it,  and  shall  be  happy  to  promote  its 
circulation  still  more  extensively." 

A  gentleman  in  Virginia  writes:  "I  wish  every  Christian  to  possess  the 
Church-Member's  Guide." 

"The  spontaneous  effusion  of  our  heart,  on  laying  the  book  down, 
was, — may  every  church-member  in  our  land  soon  possess  this  book,  and 
be  blessed  with  all  the  happiness  which  conformity  to  its  evangelic  sen- 
timents and  directions  is  calculated  to  confer."—  Christiun  Secretary. 

THE  BEAUTIES  OF  COLLYER. 

Selections  from  the  Theological  Lectures  of  Rev.  W.  B.  Collyer,  D.  D. 
By  Rev.  J.  O.  Choules. 
The  merits  of  Dr.  Collyer  are  thus  noticed  by  an  eminent  reviewer. — 
"His  researches,  his  various  learning,  and  accumulation  of  interesting 
facts,  his  presenting  old  and  familiar  truths  in  a  new  and  striking  man- 
ner, entitle  him  to  rank  high  as  a  theological  writer.  His  style  is  re- 
markably elegant  and  polished,  and  there  is  a  rich  vein  of  evangelical 
piety  running  through  all  his  works."  In  making  up  the  volume  from 
so  eminent  an  author,  the  editor  has  selected  those  parts  which  he  sup- 
posed would  create  habits  of  thought  in  the  Christian  community,  and 
present  a  volume  well  suited  for  the  Christian  library.  Indeed,  this  book 
contains  a  rich  treasure  of  truth  upm  seventy  subjects,  for  all  classes  of 
readers.  It  is  well  calculated  to  give  youth  a  taste  for  reading,  as  it  is  to 
encourage  the  mature  Christian  in  his  course  of  duty,  and  to  confirm  his 
hopes  of  a  happy  immortality. 

10 


JDr.  %  arris's  ftlorks. 


Probably  no  writer  of  modern  times  has  so  muck  engaged  the  public 
mind  as  Dr.  Harris.  All  his  works  have  been  favorably  received,  ex- 
tensively reviewed,  and  both  the  style  and  spirit  highly  recommended. 

MISCELLANIES; 

CONSISTING  PRINCIPALLY  OF  SERMONS  AND  ESSAYS. 

By  J.  Harris,  D.  D.     With  an  Introductory  Essay 

and  Notes,  by  Joseph  Belcher,  D.  D. 

THE  GREAT  COMMISSION; 

The  Christian  Church  constituted  and  charged  to  convey  the  Gospel  to 

the  World.    With  an  Introductory  Essay,  by 

Rev.  Wm.  R.  Williams,  D.  D. 

Fourth  Thousand. 

THE  GREAT  TEACHER; 

Or,  Characteristics  of  our  Lord's  Ministry.    With  an  Introductory 

Essay,  by  Heman  Humphrey,  D.  D. 

Ninth  Thousand. 

MAMMON; 

Or,  Covetousness  the  Sin  of  the  Christian  Church.    A  Prize  Essay. 
Seventh  Thousand. 

UNION; 

Or,  the  Divided  Church  made  One. 
Second  Thousand. 

ZEBULON; 

Or,  the  Condition  and  Claims  of  Sailors.    The  Prize  Essay,  written  for 

the  British  and  Foreign  Sailors'  Society.    American  Edition. 

Edited  by  Rev.  William  M.  Rogers  and  D.  M.  Lord. 

Third  Thousand. 

THE  CHRISTIAN  CITIZEN; 

Paper,  gilt  edges. 

THE   GOLDEN   CENSER; 

Or,  a  Visit  to  the  House  of  Prayer.    Paper,  gilt  edges. 


ittusic  Book©. 


COMPANION  FOR  THE  PSALMIST. 

CONTAINING    ORIGINAL    MUSIC, 
Arranged  for  Hymns  in  "The  Psalmist,"  of  peculiar  character  and  metre; 
and  to  most  of  which  no  tunes  found  in  the  collectionsnow  in  use  are 
adapted.    By  N.  D.  Gould,  Teacher  of  Music,  and  Editor  of  the 
"The  Sacred  Minstrel,"   "Church  Harmony."   "Sabbath 
School  Harmony,"  "  Social  Harmony,''  &c. 
This  work  is  designed,  and  the  music  has  been  written,  expressly  to 
meet  the  wants  of  those  who  use  The  Psalmist.     It  is  adapted  tothe  nu- 
merous beautiful  hymns  of  peculiar  metre,  which  are  embraced  in  that 
collection,  few  of  which  are  to  be  found  in  other  Hymn  Books,  and  to 
none  of  which  have  any  tunes  been  hitherto  adapted.    They  are  simple, 
and  suitable  for  either  private,  social,  or  public  devotion. 

It  will  at  once  be  seen  that,  as  the  words  and  music  are  not  only  adapt- 
ed to  each  other,  but  are  placed  together  on  the  same  page  the  work 
must  be  of  very  great  convenience  to  Singing  Choirs  where  The  Psalm- 
ist is  used.  The  work  contains  thirty-two  common  size  music  pages, 
bound  with  neatly  printed  paper  covers.     Price  SI  50  per  dozen. 

THE  SABBATH  SCHOOL  HAEMONY. 

Containing  appropriate  Hymns  and  Music  for  Sabbath 
Schools,  Juvenile  Singing  Schools,  and  Family 
Devotion.    By  N.  D.  Gould. 
"The  work  before  us  is  got  up  in  a  very  convenient  and  attractive  form. 
It  contains  about  fifty  tunes,  and  seventy-five   hymns.     The  music  is 
most  of  it  original,  and  of  that  style  and  character,  which  long  experi- 
ence in  teaching  has  satisfied  the  author  is  best   calculated  to  interest 
notonly  children,  but  persons  of  maturer  age,  when  learning  to  sing.    The 
hymns  appear  to  be  selected  with  peculiar  taste  and  care,  and,  for  Sab- 
bath School  purposes,  of  such  variety,  as  to  require  no  other  hymn  book. 
We  especially  commend  this  little  work  to  the  notice  of  Sabbath  School 
teachers,  believing  it  to  be  the  best  work  for  Sabbath  Schools  now  before 
the  public." 

THE  SACRED  MINSTREL; 

A  Collection  of  Church  Music,  consisting  of  Psalm  and  Hymn  Tunes, 

Anthems,  Sentences.  Chants.  &c,  selected  from  the  most 

popular  productions  of  nearly  one  hundred 

different  authors  in  this  and  oilier 

countries.    By.  N.D.Gould. 

NATIONAL   CHURCH    HARMONY, 

Containing  Tunes  calculated  for  Public  "Worship.  Anthems  and 

Sleect  Pieces  for  Fasts,  Thanksgivings.  Christmas,. 

Missionary  Meetings.  &c.    By  N.  D.  Gould. 

New  stereotype  edition. 

WINCHELL'S    WATTS. 

Enlarged,  being  an  arrangement  of  all  the  Psalms  and  Hymns  of 
Dr.  Watts.    With  a  Supplement. 

HYMNS  FOR  THE  YESTRT  MD  FIRESIDE. 

A  choice  Collection  of  about  four  hundred  hymns. 

12 


VALUABLE    WORKS 

PUBLISHED  AND  FOR  SALE  BY 

GOULD,  KENDALL  &  LINCOLN, 

|)ublisl)crs,  Booksellers  $c  Stationers, 
59  WASHINGTON  STREET, 


ELEMENTS   OF  MORAL   SCIENCE. 

BY   FRANCIS  WAYLAND,    D.    D. 

President  of  Brown  University,  and  Professor  of  Moral  Philosophy. 

Twenty-Fourth  Thousand. 

U313  This  uork  has  been  extensively  and  fav  jrably  reviewed  in  the 
leading  periodicals  of  the  day,  and  has  already  been  adopted  as  a  class- 
book  in  most  of  the  collegiate,  theological,  and  academical  institutions 
of  the  country. 

"The  work  of  Dr.  Wayland  has  arisen  gradually  from  the  necessity  of 
correcting  the  false  principles  and  fallacious  reasonings  of  Paley.  It  is  a 
radical  mistake,  in  the  education  of  youth,  to  permit  any  book  to  be  used 
by  students  as  a  text-book,  which  contain  erroneous  doctrines,  especially 
when  these  are  fundamental,  and  tend  to  vitiate  the  whole  system  of 
morals.  We  have  been  greatly  pleased  with  the  method  which  President 
Wayland  has  adopted :  he  goes  back  to  the  simplest  and  most  fundamental 
principles;  and,  in  the  statement  of  his  views,  he  unites  perspicuity  with 
conciseness  and  precision.  In  all  the  author's  leading  fundamental  prin- 
ciples we  entirely  concur." — Bib.  Rep.  and  Theol.  Review. 

From  Rev.  Wilbur  Fisk,  Pres.  of  the  Wesley  an  University. 

"I  have  examined  it  with  great  satisfaction  and  interest.  The  work 
was  greatly  needed,  and  is  well  executed.  Dr.  Wayland  deserves  the 
grateful  acknowledgments  and  liberal  patronage  of  the  public.  I  need  say 
nothing  further  to  express  my  high  estimate  of  the  work,  than  that  we 
shall  immediately  adopt  it  as  a  text-book  in  our  university." 

From  Hon.  James  Kent,  late  Chancellor  of  New  York. 

"The  work  has  been  read  by  me  attentively  and  thoroughly,  and  I  think 
very  highly  of  it.  The  author  himself  is  one  of  the  most  estimable  of  men, 
and  I  do  not  know  of  any  ethical  treatise,  in  which  our  duties  to  God,  and 
to  our  fellow-men,  are  laid  down  with  more  precision,  simplicity,  clear- 
ness, energy,  and  truth." 

"This  is  a  new  work  on  morals,  for  academic  use,  and  we  welcome  it 
with  much  satisfaction.  It  is  the  result  of  several  years'  reflection  and 
experience  in  teaching,  on  the  part  of  its  justly  distinguished  author;  and  if 
it  is  not  perfectly  what  we  could  wish,  yet,  in  the  most  important  respects, 
it  supplies  a  want  which  has  been  extensively  felt.  It  is,  we  think,  sub- 
stantially sound  in  its  fundamental  principles;  and  being  comprehensive 
and  elementary  in  its  plan,  and  adapted  to  the  purposes  of  instruction,  it 
will  be  gladly  adopted  by  those  who  have  for  a  long  time  been  dissatisfied 
with  the  existing  works  of  Paley."— Lit.  and  Theol.  Review. 

A  1 


THE  ELEMENTS  OF 

MORAL  SCIENCE,   ABRIDGED. 

ADAPTED  TO  THE  USE  OF  SCHOOLS  AND  ACADEMIES. 

Eighteenth  Thousand. 

D3=The  attention  of  Teachers  and  School  Committees  is  invited  to 
this  valuable  work.  It  has  received  the  unqualified  approbation  of  all 
who  have  examined  it;  and  it  is  believed  to  be  admirably  adapted  to 
exert  a  wholesome  influence  on  the  minds  of  the  young,  and  lead  to  the 
formation  of  correct  moral  principles. 

"  Dr.  Wayland  has  published  an  abridgment  of  his  work  for  the  use  of 
schools.  Of  this  step  we  can  hardly  speak  too  highly.  It  is  more  than 
time  that  the  study  of  Moral  Philosophy  should  be  introduced  into  all  our 
institutions  of  education.  We  are  happy  to  see  the  way  so  auspiciously 
opened  for  such  an  introduction.  It  has  been  "not  merely  abridged,  but 
also  re-written."  We  cannot  but  regard  the  labor  as  all  well  bestowed. 
The  difficulty  of  choosing  words  and  examples  so  as  to  make  them  intel- 
ligible and  interesting  to  the  child,  is  very  great.  The  success  with 
which  Dr.  Wayland  appears  to  have  overcome  it,  is,  in  the  highest  degree, 
gratifying." — North  American  Review. 

"We  speak  that  we  do  know,  when  we  express  our  high  estimate  of 
Dr.  Wayland's  abilily  in  teaching  Moral  Philosophy;  whether  orally  or 
by  the  book.  Having  listened  to  his  instructions,  in  this  interesting  de- 
partment, we  can  attest  how  lofty  are  the  principles,  how  exact  and  severe 
the  argumentation,  how  appropriate  and  strong  the  illustrations  which 
characterize  his  system  and  enforce  it  on  the  mind." — Chr.  Witness. 

"The  work  of  which  this  volume  is  an  abridgment,  is  well  known  as 
one  of  ihe  best  and  most  complete  works  on  Moral  Philosophy  extant, — 
and  is  in  a  fair  way  of  superseding  Paley,  as  a  text-book  in  our  higher 
seminaries.  The  author  is  well  known  as  one  of  the  most  profound  schol- 
ars of  the  age.  That  the  study  of  Moral  Science,  a  science  which  teaches 
goodness,  should  be  a  branch  of  education,  not  only  in  our  colleges,  but  in 
our  schools  and  academies,  we  believe  will  not  be  denied.  The  abridge- 
ment of  this  work  seems  to  us  admirably  calculated  for  the  purpose,  and 
we  hope  it  will  be  extensively  applied  to  the  purposes  for  which  it  is  in- 
tended."— Mercantile  Journal. 

"So  far  as  we  have  been  able  to  examine  the  two  works  of  Dr.  Way- 
land,  we  must  say,  that  we  are  quite  as  well  pleased  with  the  smaller  as 
with  the  larger.  The  work,  the  author  himself  says,  has  been  not  merely 
abridged,  it  has  been  re-inritten.  It  is  written  in  a  style  well  suited 
to  the  comprehension  of  youth.  The  illustrations  are  apt  and  striking. 
The  work  is  divided  into  short  chapters,  as  it  should  be,  to  suit  for  a  class 
book  for  the  young.  Each  chapter  is  followed  by  questions  for  the  aid  of 
the  teacher,  rather  than  for  the  learner."—  Chr.  Secretary,  Hartford. 

"We  hail  the  abridgment  as  admirably  adapted  to  supply  the  deficiency 
which  has  long  been  felt  in  common  school  education, —the  study  of  moral 
obligation.  Let  the  child  early  be  taught  the  relations  it  sustains  to  nan 
and  to  its  Maker,  the  first  acquainting  it  with  the  duties  owed  to  society, 
the  second  with  the  duties  owed  to  God.  and  who  can  foretell  how  many 
a  sad  and  disastrous  overthrow  of  character  will  be  prevented,  and  how 
elevated  and  pure  will  be  the  sense  of  integrity  and  virtue ?" — Eve.  Gaz. 

"  It  is  a  work  of  the  highest  and  purest  order  of  intellect.  It  is  meta- 
physics reduced  to  practical  common  sense,  and  made  subservient  to 
Christianity.  The  original  work  has  acquired  for  its  profound  and  philo- 
sophic author,  a  lar^re  addition  to  the  intellectual  reputation,  and  the  abridg- 
ment, which  is  entirely  re-written,  compresses  the  whole  substance  in  a 
duodecimo  of  240  pages,  judiciously  adapted  to  common  understandings. 
It  would  be  a  valuable  addition  to  our  high  schools."— Bail y  Advocate'. 

2 


ELEMENTS  OF  POLITICAL   ECONOMY. 

BY    FRANCIS   WAYLAND,    D.    D. 

Tenth  Thousand. 

t'3""  This  work  is  adopted  as  a  text-book  in  many  of  our  principal 
Colleges,  and  has  an  extensive  sale. 

Extract  from  the  Preface. 

"  His  object  has  been  to  write  a  book,  which  any  one  who  chooses  may 
understand.  He  has,  therefore,  labored  to  express  the  general  principles 
in  the  plainest  manner  possible,  and  to  illustrate  them  by  cases  with 
which  every  person  is  familiar.  It  has  been  to  the  author  a  source  of  re- 
gret, that  the  course  of  discussion  in  the  following  pages,  has  unavoidably 
led  him  over  ground  which  has  frequently  been  the  arena  of  political  con- 
troversy. In  all  such  cases,  he  has  endeavored  to  state  what  seemed  to 
him  to  be  truth,  without  fear,  favor,  or  affection.  He  is  c  mscious  to 
himself  of  no  bias  towards  any  party  whatever,  and  he  thinks  that  he  who 
will  read  the  whole  work,  will  be  convinced  that  he  has  been  influenced 
by  none." 

THE  ELEMENTS  OF 

POLITICAL    ECONOMY,   ABRIDGED. 

ADAPTED  TO  THE  USE  OF  SCHOOLS  AND  ACADEMIES. 

Fifth  Thousand. 

The  success  which  has  attended  the  abridgment  of  "  The  Elements 
of  Moral  Science,"  has  induced  the  author  to  prepare  the  following 
abridgment  of  "  The  Elements  of  Political  Economy."  In  this  case, 
as  in  the  other,  the  work  has  been  wholly  re-written,  and  an  attempt  has 
been  made  to  adapt  it  to  the  attainments  of  youth. 

"The  nr'mnal  wirk  of  the  author,  on  Political  Economy,  has  already 
been  noticed  on  our  pages;  and  the  present  abridgment  stands  in  no 
nesd  of  a  recommendation  from  us.  We  may  be  permitted,  however, 
to  say,  tint  both  the  rising  and  risen  generations  are  deeply  indebted  to 
Dr.  Wayland,  for  the  skill  and  power  he  has  put  forth  to  bring  a  highly 
important  subject  distinctly  before  them,  within  such  narrow  limits. 
Though  "abridged  for  the  use  of  academies,"  it  deserves  to  be  introduced 
into  every  private  family,  and  to  be  studied  by  every  man  who  has  an 
interest  in  the  wealth  and  prosperity  of  his  country.  It  is  a  subject  little 
understood,  even  practically,  by  thousands,  and  still  less  understood  theo- 
retically. It  is  to  be  hoped,  this  will  form  a  class-book,  and  be  faithfully 
studied  in  our  academies;  and  that  it  will  find  its  way  into  every  family 
library;  not  there  to  be  shut  up  unread,  but  to  afford  rich  material  for 
thought  and  discussion  in  the  family  circle.  It  is  fitted  to  enlarge  the 
mind,  to  purify  the  judgment,  to  correct  erroneous  popular  impressions, 
a  1 1  jssist  every  man  in  forming  opinions  of  public  measures,  which  will 
abidj  the  test  of  time  and  experience." — Boston  Recorder. 

"An  abridgment  of  this  clear,  common  sense  work,  designed  for  the 
use  of  academies,  is  ju^t  published.  We  rejoice  to  see  such  treatises 
spreading  among  the  people:  and  we  urge  all  who  would  be  intelligent 
freemen,  to  read  them." — New  York  Transcript. 

"  We  can  say,  with  safety,  that  the  topics  are  well  selected  and  ar- 
range I ;  that  the  author's  name  is  a  guarantee  for  more  than  usual  excel- 
lence    We  wish  it  an  extensive  circulation." — New  York  Observer. 

"It  is  well  adapted  to  high  schools,  and  embraces  the  soundest  system  of 
repu  >lican  Political  Economy  of  any  treatise  extant." — Daily  Advocate. 


CLASS  BOOK  OF  NATURAL  THEOLOGY; 

Or,  the  Testimony  of  Nature  to  the  Being.  Perfections,  and  Government 

of  God.   By  Rev.  Henry  Fergus.   Revised,  enlarged,  and  adapted 

to  Paxton's  Illustrations;  with  Notes,  selected  and  original, 

Biographical  Notices,  and  a  Vocabulary  of  Scientific 

Terms.    By  Rev.  Charles  Henry  Alden,  A.  M., 

Principal  of  the  Philadelphia  High  School 

for  Young  Ladies.     Third  edition. 

"  We  are  glad  to  see  this  work  of  Fergus  brought  before  the  public  with 
advantages  likely  to  engage  auention,  and  sure  to  promote  it^  usefulness. 
We  are  e  pecially  pleased,  that  this  has  been  done  by  one  whose  reputation 
and  devotion  in  the  cause  of  female  education  will  be  a  sufficient  recc  m- 
mendation  of  it  to  those  whom  it  seems  to  have  been  his  particular  design 
to  benefit.  A  growing  attention  to  this  branch  of  education,  and  consid- 
erable improvements  in  it,  have  of  late  appeared.  The  book,  as  now  pre- 
sented, is  better  fitted  for  a  class-book  on  natural  theology,  than  an>  with 
which  we  are  acquainted.  The  style  of  it  is  free  and  easy,  yet  concise, 
and  withal  exceedingly  chaste  and  classical.— the  production  ol  a  well-dis- 
ciplined, well-stored,  and  pure  mind.  The  author  treats  of  the  origin  of 
the  world,  the  evidences  of  design  in  nature,  the  perfections  of  the  Deity. 
These,  and  his  various  topics,  are  illustrated  by  Paxton's  admirable  plates, 
heretofore  published  in  connection  with  Dr.  Paley's  work  on  the  same 
subject.  These,  together  with  the  notes  and  explanations  of  the  American 
editor,  are  important  additions,  and  contain  much  valuable  information. 
Besides  these,  there  is  inserted  a  lecture  by  Dr.  Mitchell,  of  Philadelphia, 
on  "the  wisdom  of  God  in  the  formation  of  water,"  which  is  consonant 
with  the  general  spirit  of  the  work,  and  abounds  in  wise  and  happy  re- 
flections."— Episcopal  Recorder. 

"The  general  plan  of  the  work  is  excellent,  and  the  details,  so  far  as  we 
can  judge,  are  <rood.  We  take  a  delight  in  running  our  eye  over  such  a 
work  as  this;  it  reconciles  us  with  our  lot,  and  vindicates  "the  v^ays  of 
God  to  man."  It  serves  to  awaken  curiosity  in  the  young  student,  to 
extend  and  gratify  inquiry,  and  to  lead  him  from  the  objects  of  creation 
around  him,  "to  him  in  whom  we  live  and  move,  and  have  our  being." 
It  is  a  most  admirable  study  for  schools  '  The  proper  study  of  mankind 
is  man.'" — U.  S.  Gazette. 

"We  do  not  hesitaie  to  pronounce  the  work  one  of  the  best  class  books 
we  have  examined.  It  must  have  an  extensive  sale." —  Journal  of  Belles 
Lett  res. 


THE    CICERONIAN; 

OR     THE 

PRUSSIAN  METHOD  OF  TEACHING  THE   LATIN  LANGUAGE. 

Adapted  to  the  Use  of  American  Schools. 

By  Prof.  B.  SEARS. 

The  plan  of  the  work  has  been  submitted  to  most  of  the  teachers  of 
eminence  in  Boston  and  the  vicinity ;  to  whom  Professor  Sears  is  in- 
debted for  several  valuable  suggests  >ns  and  from  whom  he  has  received 
most  unqualified  expressions  of  approbation  of  the  work. 

4 


YOUNG  LADIES'  CLASS  BOOK; 

A  Selection  of  Lessons  for  Reading  in  Prose  and  "Verse. 

By  Ebenezer  Bailet,  A.  M.,  Principal  of 

the  Young  Ladies'  High  School,  Boston. 

Twenty-third  Stereotype  Edition. 

From  the  Principals  of  the  Public  Schools  for  Females,  Boston. 
"Gentlemen: — We  have  examined  the  Young  Ladies'  Class  Book 
with  interest  and  pleasure;  with  interest,  because  we  have  felt  the  want 
of  a  Reading  Book  expressly  designed  for  the  use  of  females;  and  with 
pleasure,  because  we  have  found  it  well  adapted  to  supply  the  deficiency. 
In  the  selections  for  a  Reader  designed  for  boys,  the  eloquence  of  the  bar, 
the  pulpit,  and  the  forum,  may  be  laid  under  heavy  contribution;  hut  such 
selections,  we  conceive,  are  out  of  place  in  a  book  designed  for  females. 
We  have  been  pleased,  therefore,  to  observe,  that  in  the  Young  Ladies' 
Class  Book  such  pieces  are  rare.  The  high-toned  morality,  the  freedom 
from  sectarianism,  the  taste,  richness,  and  adaptation  of  the  selections, 
added  to  the  neatness  of  its  external  appearance,  must  commend  it  to  all; 
while  the  practical  teacher  will  not  fail  to  observe  that  diversity  of  style, 
together  with  those  peculiar  points,  the  want  of  which,  few,  who  have 
not  felt,  know  how  to  supply.  Respectfully  yours, 

Abraham  Andrews, 
Charles  Fox, 
Barnum  Field, 
R.  G.  Parker. 

From  the  Principal  of  the.  Mount  Vernon  School,  Boston. 
"I  have  examined  with  much  interest  the  Young  Ladies'  Class  Book, 
by  Mr.  Biilev,  and  have  been  very  highly  pleased  with  its  contents.  It 
is  my  intention  to  introduce  it  into  my  own  school,  as  I  regard  it  as  not 
only  remarkably  well  fitted  to  answer  its  particular  object  as  a  book  of 
exercises  in  the  art  of  elocution,  but  as  calculated  to  have  an  influence 
upon  the  character  and  conduct,  which  will  be  in  every  respect  favorable. 

Jacob  Abbott. 

From  the  Principal  of  Franklin  Seminary,  NeicMarket,  A7".  H. 

"I  have  exami  ned  with  much  satisfaction  the  Young  Ladies'  Class  Book, 
by  Mr.  Bailey,  and  consider  it  the  best  work  of  the  kind  extant.  Such  a 
work  has  long  been  a  desideratum,  and  I  am  happy  that  it  is  so  fully  met 
in  the  present  work;  the  happy  and  judicious  selections,  indicate  the 
chaste  spirit  which  has  so  long  distinguished  its  author,  both  as  a  teacher 
and  a  scholar.  I  earnestly  desire  that  it  may  have  a  universal  patronage. 
I  have  selected  it  for  my  school,  in  preference  to  all  others. 

Yours,  with  esteem,  Amasa  Buck. 

"The  reading  books  prepared  for  academic  use,  are  often  unsuitable  for 
females.  They  contain  pieces  too  masculine,  too  martial,  too  abstract  and 
erudite,  and  too  little  adapted  to  the  delicacy  of  the  female  taste.  We  are 
glad,  therefore,  to  perceive  that  an  attempt  has  been  made  to  supply  the 
deficiency  ;  and  we  believe  that  the  task  has  been  faithfully  and  success 
fully  accomplished.  The  selections  are  judicious  and  chaste;  and  so  far 
as  they  have  any  moral  bearing,  appear  to  be  unexceptionable. — Educa- 
tion Reporter. 

"  We  were  never  so  struck  with  the  importance  of  having  reading  books 
for  female  schools,  adapted  particularly  to  that  express  purpose,  as  while 
looking  over  the  pages  of  this  selection.  The  eminent  success  of  the  com- 
piler in  teaching  this  branch,  to  which  we  can  personally  bear  testimony, 
is  sufficient  evidence  of  the  character  of  the  work,  considered  as  a  selec- 
tion of  lessons  in  elocution;  they  are,  in  general,  admirably  adapted  to 
cultivate  the  amiable  and  gentle  traits  of  the  female  character,  as  well  as 
to  elevate  and  improve  the  mind."— Annals  of  Education. 
a*  5 


ROMAN    ANTIdUITIES 

AND 

ANCIENT  MYTHOLOGY. 

By  C.  K.  DILLAWAY,  A.  M., 

Late  Principal  in  the  Boston  Public  Latin  School. 

Illustrated  by  elegant  Engravings. 

Sixth  edition,  improved. 

D3~This  work  is  rapidly  coming  into  use  all  over  our  country;  it  is 
already  introduced  into  most  of  our  High  Schools  and  Academies,  and 
many  of  our  Colleges.  A  new  and  beautiful  edition  has  just  been 
published. 

From  the  Boston  Education  Reporter. 

"The  want  of  a  cheap  volume,  embracing  a  succinct  account  of  ancient 
customs,  together  with  a  view  of  classical  mythology,  has  long  been  felt. 
To  the  student  of  a  language,  some  knowledge  of  the  manners,  habits,  and 
religious  feelings  of  the  people  whose  language  is  studied  is  indispensably 
requisite.  This  knowledge  is  seldom  to  be  obtained  without  tedious  re- 
search or  laborious  i  n  vest  igation.  Mr.  Dillaway  's  book  seems  to  have  been 
prepared  with  special  reference  to  the  wants  of  those  who  are  just  entering 
upon  a  classical  career;  and  we  deem  it  but  a  simple  act  of  justice,  to  say, 
that  it  supplies  the  want,  which,  as  we  have  before  said, has  long  been  felt. 
In  a  small  duodecimo,  of  about  one  hundred  and  fifty  pages,  he  concen- 
trates the  most  valuable  and  interesting  particulars  relating  to  Roman 
antiquity;  together  with  as  full  an  account  of  heathen  mythology  as  is 
generally  needed  in  our  highest  seminaries.  A  peculiar  merit  of  this  com- 
pilation, and  one  which  will  gain  it  admission  into  our  highly  respectable 
female  seminaries,  is  the  total  absence  of  all  allusion  even  the  most  re- 
mote, to  the  disgusting  obscenities  of  ancient  mythology;  while,  al  the 
same  time,  nothing  is  omitted  which  a  pure  mind  would  feel  interested  to 
know.  We  recommend  the  book  as  a  valuable  addition  to  the  treatises  in 
our  schools  and  academies." 

From  Ebenezer  Bailey,  Principal  of  the  Young  Ladies'  High  School, 
Boston. 

"Having  used  Dillajcay's  Roman  Antiquities  and  Ancient  Mythology 
in  my  school  for  several  years.  I  commend  it  to  teachers  with  greal  confi- 
dence, as  a  valuable  text-book  on  those  interesting  branches  of  education. 

E.  Bailey. 

"We  well  remember,  in  the  days  of  our  pupilage,  how  unpopular  as  a 
study  was  the  volume  of  Roman  Antiquities  introduced  in  the  academic 
course.  It  wearied  on  account  of  its  prolixity,  rilling  a  thick  octavo,  and 
was  the  prescribed  task  each  afternoon  for  a  long  three  months.  It  was 
reserved  for  one  of  our  Boston  instructed  to  apply  the  condensing  appara- 
tus to  this  mass  of  crudities,  and  so  to  modernize  the  antiquities  of  the 
old  Romans,  as  to  make  a  befitting  abridgment  for  schools  of  the  first  order. 
Mr.  Dillaway  has  presented  such  a  compilation  as  must  be  interesting  to 
lads,  and  become  popular  as  a  text-book.  Historical  facts  are  stated  with 
great  simplicity  and  clearness;  the  most  important  points  are  seized  upon, 
while  trifling  peculiarities  are  passed  unnoticed."— American  Traveller. 


BLAKE'S  FIRST  BOOK  IN  ASTRONOMY. 

Designed  for  the  Use  of  Common  Schools.    By  Rev.  J.  L.  Blake,  D.  D. 
Illustrated  by  Steel-Plate  Engravings. 

From  E.  Hinckley,  Prof,  of  Mathematics  in  Maryland  University. 

"I  am  much  indebted  to  you  for  a  copy  of  the  First  Book  in  Astronomy. 
It  is  a  work  of  utility  and  merit,  far  superior  to  any  other  which  I  have 
seen.  The  author  has  selected  his  topics  with  great  judgment, — arranged 
them  in  admirable  order, — exhibited  them  in  a  style  and  manner  at  once 
tasteful  and  philosophical.  Nothing  seems  wanting.— nothing  redundant. 
It  is  truly  a  very  beautiful  and  attractive,  book,  calculated  to  afford  both 
pleasure  and  profit  to  all  who  may  enjoy  the  advantage  of  perusing  it. 

E.  Hinckley. 

From  B.  Field,  Principal  of  the  Hancock  School,  Boston. 
"I  know  of  no  other  work  on  Astronomy,  so  well  calculated  to  interest 
and  instruct  young  learners  in  this  sublime  science." 

From  James  F.  Gould,  A.  M.  Principal  of  the.  High  School  for  Young 
Ladies.  Baltimore,  Md. 
•'I  shall  introduce  your  First  Book  in  Astronomy  into  my  Academy  in 
September.     I  consider  it  decidedly  superior  to  any  elementary  work  of 
the  kind  I  have  ever  seen.  James  F.  Gould. 

From  Isaac  Foster,  Instructer  of  Youth,  Portland, 
"I  have  examined  Blake's  First  Book  in  Astronomy,  and  am  much 
pleased  with  it.  A  very  happy  selection  of  topics  is  presented  in  a  manner 
which  cannot  fail  to  interest  the  learner,  while  the  questions  will  assist 
him  materially  in  fixing  in  the  memory  what  ought  to  be  retained.  It 
leaves  the  most  intricate  parts  of  the  subject  for  those  who  are  able  to 
master  them,  and  brings  before  the  young  pupil  only  what  can  be  made 
intelligible  and  interesting  to  him.  Isaac  Foster. 

"The  illustrations,  both  pictorial  and  verbal,  are  admirably  intelligible; 
and  the  definitions  are  such  as  to  be  easily  comprehended  by  juvenile 
scholars.  The  author  has  interwoven  with  his  scientific  instructions 
much  interesting  historical  information,  and  contrived  to  dress  his  phi- 
losophy in  a  garb  truly  attractive." — N.  Y.  Daily  Evening  Journal. 

"  We  are  free  to  say,  that  it  is.  in  our  opinion,  decidedly  the  best  work 
we  have  any  knowledge  of.  on  the  sublime  and  interesting  subject  of 
Astronomy.  The  engravings  are  executed  in  a  superior  style,  and  the 
mechanical  appearance  of  the  book  is  extremely  prepossessing.  The 
knowledge  imparted  is  in  language  at  once  chaste,  elegant  and  simple. — 
adapted  to  the  comprehension  of  those  for  whom  it  is  designed.  The 
subject-matter  is  selected  with  great  judgment,  and  evinces  uncommon 
industry  and  research.  We  earnestly  hope  that  parents  and  teachers  will 
examine  and  judge  for  themselves,  as  we  feel  confident  they  will  coincide 
with  us  in  opinion.  We  only  hope  the  circulation  of  the  work  will  be 
commensurate  with  its  merits." — Boston  Evening  Gazette. 

"  We  do  not  hesitate  to  recommend  it  to  the  notice  of  thesuperintend- 
ing  committees,  teachers,  and  pupils  of  our  public  schools." — State  Her- 
ald, Portsmouth,  N  H. 

'•  This  neat  and  prepossessing  little  volume  comprehends  all  the  requi- 
sites of  a  good  book,— such  a  book  as  may  safely  be  put  into  the  hands  of 
children  with  advantage.  The  diction  is  chaste  and  pure,  the  subject 
matter  selected  with  great  judgment,  and  the  language  is  peculiarly 
adapted  to  the  comprehension  of  the  young  mind.  The  introduction  of 
it  into  our  schools  generally,  will,  we  believe,  essentially  promote  the 
cause  of  education."— Saco  paper. 

7 


BLAKE'S  NATURAL  PHILOSOPH 

A    NEW    EDITION,   ENLARGED. 

Being  Conversations  on  Philosophy,  with  the  addition  of  Explanatory 
Notes,  Questions  for  Examination,  and  a  Dictionary  of  Philo- 
sophical Terms.    With  Twenty-eight  steel  engravings. 
By  the  Rev.  J.  L.  Blake,  D.  D. 

iXjr"  Perhaps  no  work  has  contributed  so  much  as  this  to  excite  a  fond- 
ness for  the  study  of  Natural  Philosophy  in  youthful  minds.  The  familiar 
comparisons  with  which  it  abounds,  awaken  interest,  and  rivet  the  atten- 
tion of  the  pupil.  It  is  introduced,  with  great  success,  into  the  public 
schools  in  Boston. 

From  Rev.  J.  Adams,  Pres.  of  Charleston  College,  S.  O. 
"I  have  been  highly  gratified  with  the  perusal  of  your  edition  of  Con- 
versations on  Natural  Philosophy.  The  Questions,  Notes,  and  Explana- 
tions of  Terms,  are  valuable  additions  to  the  work,  and  make  this  edition 
superior  to  any  other  with  which  1  am  acquainted.  I  shall  recommend  it 
wherever  I  have  an  opportunity." 

"  We  avail  ourselves  of  the  opportunity  furnished  us  by  the  publication 
of  a  new  edition  of  this  deservedly  popular  work,  to  recommend  it,  not 
only  to  those  ins  true  ters  who  may  not  already  have  adopted  it,  but  also 
generally  to  all  readers  who  are  desirous  of  obtaining  information  on  the 
subjects  on  which  it  treats.  By  Questions  arranged  at  the  bottom  of  the 
pages,  in  which  the  collateral  facts  are  arranged,  he  directs  the  attention 
of  the  learner  to  the  principal  topics.  Mr.  Blake  has  also  added  many 
Notes,  which  illustrate  the  passages  to  which  they  are  appended,  and  the 
Dictionary  of  Philosophical  Terms  is  a  useful  addition. —  U.  S.  Lit.  Gaz. 


PALEFS   NATURAL   THEOLOGY; 

Illustrated  by  forty  Plates,  and  Selections  from  the  Notes  of  Dr.  Paxton. 

With  additional  Notes,  original  and  selected,  for  this  edition; 

With  a  Vocabulary  of  Scientific  terms. 

Edited  by  John  Ware,  M.  D. 

"The  work  before  us  is  one  which  deserves  rather  to  be  studied,  than 
merely  read.  Indeed,  without  diligent  attention  and  study,  neither  the 
excellences  of  it  can  be  fully  discovered,  nor  its  advantages  realized.  It 
is  therefore  gratifying  to  find  it  introduced,  as  a  text-book,  into  the  colleges 
and  literary  institutions  of  our  country.  The  edition  before  us  is  superior 
to  any  we  have  seen,  and,  we  believe,  superior  to  any  that  has  yet  been 
published."— Spirit  of  the  Pilgrims. 

"  Perhaps  no  one  of  our  author's  works  gives  greater  satisfaction  to  all 
classes  of  readers,  the  young,  and  the  old,  the  ignorant,  and  the  enlighten- 
ed. Indeed,  we  recollect  no  book  in  which  the  arguments  for  the  existence 
and  attributes  of  the  Supreme  Biing,  to  be  drawn  from  his  works,  are 
exhibited  in  a  manner  more  attractive  and  more  convincing." — Christian 
Examiner. 

"  We  hail  the  appearance  of  Paley's  Theolosry  with  unfeigned  pleasure. 
No  man  is  an  atheist  after  reading  the  work.  Infidelity  changes  its  char- 
acter, and  becomes  downright  and  wilful  opposition  to  the  truth,  after  it 
has  gone  over  the  pages  before  us.  We  recommend  to  all  young  men  who 
may  see  this  article,  to  procure  a  copy  of  it  forthwith;  we  advise  parents 
to  procure  it  for  their  sons  and  for  their  daughters."— Trumpet. 


CLASSICAL   STUDIES. 

ESSAYS  ON  ANCIENT  LITERATURE  AND  ART. 

With  the  Biography  and  Correspondence  of  eminent  Philologists. 
By  Barnas  Sears.  President  Newton  Theol.  Institution, 
B.B.Edwards,  Prof.  AndoverTheol.  Seminary,  and 
C.  C.  Felton,  Prof.  Harvard  University. 

"This  elegant  book  is  worthy  of  a  more  extended  notice  than  our  limits 
at  present  will  permit  us  to  give  it.  Great  labor  and  care  have  been  be- 
stowed upon  its  typographical  execution,  which  does  honor  to  the  Ameri- 
can press.  It  is  one  of  the  rare  beauties  of  the  page,  that  not  a  word  is 
divided  at  the  end  of  a  line  The  mechanical  part  of  the  work,  however, 
is  its  least  praise.  It  is  unique  in  its  character. — standing  alone  among 
the  innumerable  books  of  this  book-making  age.  The  authors  well  deserve 
the  thanks  of  the  cultivated  and  disciplined  portion  of  the  community,  for 
the  service  which,  by  this  publication,  they  have  done  to  the  cause  of 
letters.  Amid  the  tide  of  influences  which  are  calculated  to  deteriorate  our 
literature,  and  degrade  the  standard  of  taste  and  learning,  we  leel  under 
great  obligations  to  those  who  endeavor  to  restore  the  authority  of  ac- 
knowledged models,  to  set  up  barriers  against  the  sweeping  flood  of  worth- 
less literature,  which  is  spreading  far  and  wide  its  evil  results,  and  con- 
cerning which  our  chief  consolation  is.  that  it  is  likely  to  be  as  transitory 
as  it  is  deleterious.  The  book  is  a  plea  for  classical  learning.  While  its  fine 
introduction  and  some  of  the  essays  directly  avow  this  design,  the  corre 
spondence  of  literary  men  which  it  contains,  aims  indirectly  at  the  same 
result.  The  book  is  of  a  high  order,  and  worthy  of  the  attentive  perusal  of 
every  scholar.  It  is  a  noble  monument  to  the  taste,  and  judgment,  and 
sound  learning  of  the  projectors,  and  will  yield,  we  doubt  not,  a  rich  har- 
vest of  fame  to  themselves,  and  of  benefit  to  our  literature." — Chr.  Rev. 

"This  volume  is  no  common-place  production.  It  is  truly  refreshing, 
when  we  are  obliged  from  week  to  week  to  look  through  the  mass  of  books 
which  increases  upon  our  table,  many  of  which  are  extremely  attenuated 
in  thought  and  jejune  in  style,  to  find  something  which  carries  us  back 
to  the  pure  and  invigorating  influence  of  the  master  minds  of  antiquity. 
The  gentlemen  who  have  produced  this  volume  deserve  the  cordial  thanks 
of  the  literary  world." — New  England  Puritan. 

"  This  book  will  do  good  in  our  colleges.  Every  student  will  want  a 
copy,  and  many  will  be  stimulated  by  its  perusal  to  a  more  vigorous  and 
enthusiastic  pursuit  of  that  higher  and  more  solid  learning-,  which  alone 
deserves  to  be  called  'classical.'  The  recent  tendencies  have  been  to  the 
neglect  of  this,  and  we  rejoice  in  this  timely  effort  of  minds  so  well  quali- 
fied for  such  a  work." — Rejlector. 

"The  object  of  the  accomplished  gentlemen  who  have  engaged  in  its 
preparation  has  been,  to  foster  and  extend  among  educated  men.  in  this 
country,  the  already  growing  interest  in  classical  studies.  The  design  is 
a  noble  and  generous  one,  and  has  been  executed  with  a  taste  and  good 
sense,  that  do  honor  both  to  the  writers  and  the  publishers.  The  book 
is  one  which  deserves  a  place  in  the  library  of  every  educated  man.  To 
those  now  engaged  in  classical  study  it  cannot  fail  to  be  highly  useful, 
while  to  the  more  advanced  scholar  it  will  open  new  sources  of  interest 
and  delight  in  the  unforgotten  pursuits  of  his  earlier  days." — Prov.  Jour. 

"  The  work  has  been  prepared  by  three  gentlemen  connected  with  as 
many  different  institutions,  who  seem  to  have  entered  upon  and  executed 
their  labor  con  amore  It  is  a  beautiful  example  of  the  attractive  force  of 
elegant  and  useful  literature,  overcoming  the  repelling  elements  of  what 
are  presumed  to  be  different  creeds.  And  the  product  is  worthy  of  the 
sacrifice,  if  there  have  been  one.  It  is  an  elegant  and  valuable  tribute  to 
the  value  of  classical  learning.  An  introductory  essay  leaves  a  deep  im- 
pression of  the  worth  and  use  of  classical  studies." — Portland  Mirror. 


Elegant  ittmtaturc  Volume 

Gilt  Edges  and  Beautifully  Ornamented  Covers. 


DAILY  MANNA, 

FOR   CHRISTIAN    PILGRIMS. 

By  Rev.  Baron  Stow,  Pastor  of  the  Baldwin  Place  Church,  Boston. 

tcS3"  This  work  contains  a  text  of  Scripture  for  each  day  in  the  year, 
with  an  analysis  of  its  contents,  and  a  verse  of  poetry. 

"  A  perfect  gem  of  a  book,  and  full  of  gems  from  the  mine  that  yields 
the  purest  and  brightest  that  are  found  in  the  world,— every  one  that  sees 
it  will  wish  to  have  the  volume." — N.  Y.  Observer. 

"This  is  one  of  the  most  beautiful,  and  beyond  all  doubt  one  of  the  most 
valuable,  of  those  little  books,  that  have  been  issued  for  the  purpose  of 
suggesting  themes  of  daily  meditation  to  Christians.  A  passage  is  fur- 
nished for  each  day  in  the  year,  and  an  appropriate  division  of  the  passage 
is  suggested  as  the  foundation  of  thought,  to  which  is  appended  an  appro- 
priate stanza."— Baptist  Record. 

"It  is  a  charming  little  volume."— Boston  Recorder. 


THE  YOUNG  COMMUNICANT: 

An  Aid  to  the  Right  Understanding  and  Spiritual  Improvement 
of  the  Lord's  Supper. 

"A  work  of  this  character  has  been  much  needed,  especially  by  the 
young  members  of  our  churches." — Oh.  Reflector. 

"An  exceedingly  interesting  and  instructive  little  volume."— Chris- 
tian Watchman. 

"A  timely  little  volume,  just  when  we  needed  it.  "We  know  of  no 
present  to  the  young  Christian  more  timely  and  valuable  than  this." — 
Norwich  Spectator. 

"A  book  of  choice  practical  matter,  a  little  gem." — Boston  Cultivator. 


THE  CASKET  OF  FOUR  JEWELS, 

FOR  YOUNG  CHRISTIANS. 

Containing   Apollos— Growth  in  Grace— The  Golden  Censer— and  the 

Christian  Citizen.     By  John  A.  James,  Jonathan  Edwards, 

and  John  Harris,  D.  D. 

"These  Jewels  are  truly  'pearls  of  great  price,'  compacted  in  a  neat 
and  beautiful  casket.  Spiritual  Christians  have  examined  these  jewels 
separately,  and  expressing  high  admiration  of  their  individual  precious- 
ness,  have  desired  to  possess  them  in  a  form  less  perishable  and  more 
worthy  of  their  excellence." — Salem  Gazette. 

10 


THE  MARRIAGE  RING; 

OR,    HOW    TO    MAKE    HOME    HAPPY. 
From  the  writings  of  John  Angell  James. 

"It  ia  a  precious  little  work,  calculated  alike  to  improve  the  morals 
and  promote  the  happiness  of  the  domestic  hearth."— Southern  Wing. 

"A  beautiful  little  volume,  and  composed  of  lessons  of  sound  wisdom 
and  useful  instruction." — Boston  Recorder. 

"  This  is  a  charming  little  keepsake  which  every  young  married  couple 
ought  to  possess.  It  gives  a  most  satisfying  account  of  the  nature  and 
duties  of  married  life.  It  makes  '  mutual  attachment '  the  indispensable 
basis  of  the  marriage  state,  raising  its  eloquent  little  voice  against  any 
attempts  to  unite  in  marriage  those  who  are  influenced  only  by  worldly 
motives,  selfish  aims,  or  considerations  of  woildly  honor.  We  commend 
this  little  book  to  all  young  men  and  women  who  expect  ever  to  be  blest 
in  marriage;  and  we  wish  the  ministers  who  take  it  upon  them  to  join, 
these  young  men  and  women,  would  see  that  the  uninitiated  have  in  their 
possession  this  safe  and  useful  little  guide." — Norwich  Spectator. 

THE  BIBLE  AND  THE  CLOSET; 

Or,  how  we  may  read  the  Scriptures  with  the  most  spiritual  profit. 
By  Thomas  Watson.— and  Secret  Prayer  successfully  managed, 
By  Samuel  Lee.    Edited  by  Rev  John  O.  Choules. 
"This  class  of  publications  supply  the  most  striking  deficiency  in  the 
practical  religious  literature  of  the  day.    Here  are  rich  views  of  scriptural 
illustration  and  of  religious  sentiment,  buried  in  the  tomes  of  the  six- 
teenth and  seventeenth  centuries,  and  it  is  a  good  service  to  the  church 
of  the  nineteenth  to  re-open  those  mines.     Our  neophytes  need  it,  and 
our  ministerial  corps  may  ffnd  models  which  can  be  most  profitably  imi- 
tated."—Mr.  Kirk's  Letter. 

LYRIC     GEMS. 

A  COLLECTION  OF  ORIGINAL  AND  SELECT  SACRED  POETRY. 
Edited  by  Rev.  S.  F.  Smith. 

"But  this  is  an  exception.  We  have  read  nearly  every  one,  a  circum- 
stance rather  extraordinary  in  case  of  a  collection;  but  the  good  taste 
here  exhibited  has  charmed  us.  and  disposes  us  strongly  to  recommend 
the  work  to  others." — Baptist  Advocate. 

"  It  is  appropriately  named  '  Gems,'— not  the  least  brilliant  of  which 
are  the  contributions  of  the  editor  himself." — Christian  Secretary. 

THE  CYPRESS  WREATH: 

A  BOOK  OF  CONSOLATION  FOR  THOSE  WHO  MOURN. 
Edited  by  Rev.  Rufus  W.  Griswold. 

"This  is  a  most  beautiful  and  judicious  selection  of  prose  and  poetry, 
from  the  most  popular  authors,  interspersed  with  select  passages  from 
Scripture,  designed  especially  for  the  mourner.  When  the  hand  of  death 
has  separated  the  bond  of  union  existing  between  a  parent  and  child,  a 
wife  and  busbar"!,  or  a  brother  and  sister,  the  mind  naturally  turns  away 
in  disgust  from  the  delusive  phantoms  of  happiness  which  the  world  af- 
fords, and  feels  the  need  of  the  heavenly  Comforter.  It  was  with  a  view 
of  furnishing  the  mind,  while  in  a  state  like  this,  and  while  he  was  him- 
self a  mourner,  that  Mr.  Griswold  prepared  the  Cypress  Wreath.  It  is 
not  necessary  to  say  that  he  has  furnished  a  book  exactly  adapted  to  the 
purpose  for  which  it  is  designed,  for  the  character  and  talents  of  the  au- 
thor are  too  well  known  to  admit  of  a  contrary  opinion." 


GESENIUS*  HEBREW  GRAMMAR, 

Translated  from  the  Eleventh  German  Edition.     By  T.  J.  Conant.  Prof. 

of  Hebrew  and  of  Biblical  Criticism  and  Interpretation  in  the 

Theol.  Institution  at  Hamilton,  N.  Y.     With  a  Course  of 

Exercises  in  Hebrew  Grammar,  and  a  Hebrew  Chres- 

tomathy,  prepared  by  the  Translator. 

Third  Edition. 

£Gr"  Special  reference  has  been  had  in  the  arrangement,  illustrations, 
the  addition  of  the  Course  of  Exercises,  the  Chreslomalhy,  Sj-c,  to  adapt 
it  to  the  wants  of  those  who  may  wish  to  pursue  the  study  of  Hebrew 
without  the  aid  of  a  teacher. 

Prof.  Stuart  in  an  article  in  the  Biblical  Repository,  says :— "  With  such 
efforts,— such  unremitted,  unwearied,  energetic  efforts,— what  are  we  to 
expect  from  such  a  man  as  Gesenius?  Has  he  talent,  judgment,  tact,  as 
a  philologist?  Read  his  work  on  Isaiah;  compare  his  Hebrew  Grammar 
with  the  other  grammars  of  the  Hebrew  which  Germany  has  yet  produced; 
read  and  compare  any  twenty,  or  even  ten  articles  on  any  of  the  difficult 
and  important  words  in  the  Hebrew,  with  the  same  in  Euxtorff,  Cocceius, 
Stockins,  Eichhorn's  Simonis,  Winer,  even  (Parkhurst,  I  cannot  once 
name),  and  then  say  whether  Gesenius,  as  a  Hebrew  philologer,  has  talents, 
tact,  and  judgment  Nothing  but  rival  feelings,  or  prejudice,  or  antipathy 
to  his  theological  sentiments,  can  prevent  a  unity  of  answer-" 
From  the  Hon.  Edward  Everett. 

Gentlemen, — I  am  greatly  indebted  to  you  for  a  beautiful  copy  of  the 
translation  of  Gesenius's  Hebrew  Grammar,  by  Prof  Conant.  The  reputa- 
tion of  theoriginal  is  beyond  the  necessity  of  any  testimonials,  and  I  doubt 
not,  from  the  character  of  Prof.  Conant,  that  the  translation  deserves  the 
favorable  reception  which,  I  am  happy  to  see,  it  has  met  with.  As  a  spe- 
cimen of  typography,  the  work  does  great  credit  to  your  press. 

Your  obliged  friend  and  servant,        Edward  Everett. 

"The  work  of  Gesenius  requires  no  eulogy  from  us:  nor  is  this  the  place 
to  enter  into  a  detailed  examination  of  his  theoretical  views  or  practical 
exposition  of  the  structure  of  the  language;  but  we  concur  with  the 
translator  in  considering  that,  as  a  philosophical  arrangement  and  ex- 
planation of  its  grammatical  phenomena,  it  has  no  equal;  and  that  it  is 
particularly  distinguished  by  a  chaste  simplicity,  and  attractive  clearness 
of  method, — qualities  which  not  only  imply  a  correct  taste  and  logical 
understanding,  but  evince,  also,  a  "thorough  mastery  of  the  subject. 
Professor  Conant  has  rendered  a  substantial  service  to  the  cause  of  biblical 
learning,  and  done  honor  to  the  important  denomination  of  which  he  is  a 
member.  Besides  executing  with  excellent  fidelity  and  good  judgment 
his  translation  of  the  Grammar  of  the  great  Hebraist  of  the  age,  he  has 
some  useful  additions  of  his  own,  and  has,  in  numerous  instances,  cor- 
rected mistakes  of  a  too  common  class,  which,  if  they  give  little  trouble 
to  some  readers,  are  the  worst  annoyance  to  others, — that  of  errors  in 
reference.  He  has  also  made  additions  of  a  very  judicious  as  well  as  mora! 
character,  in  a  series  of  grammatical  Exercises.  The  typographical  exe- 
cution is  in  the  best  style  of  the  Cambridge  university  printers.  The 
letter-press  is  beautiful,  and  all  but  immaculate."— N.  A.  Review. 

"Professor  Conant  has  executed  his  task  with  great  ability.  He  does 
not  appear  merely  in  the  character  of  a  translator:  the  Chrestomathy  and 
Exercises  prepared  by  him  form  a  very  valuable  addition  to  the  work. 
The  latter,  especially,  are  prepared  with  great  skill  and  ability,  in  such  a 
way  as  to  lead  the  student  forward,  step  by  step,  making  him  thoroughly 
familiar  with  each  point  as  he  advances.  One  other  point  of  extreme  im- 
portance in  such  a  work,  we  must  not  fail  to  notice, — the  correctness  of  the 
printing.  And  when  we  add  that  the  typography, — at  least  the  English 
part  of  it, — is  as  beautiful  as  it  is  correct,  we  have  said  as  much  as  is 
necessary  to  recommend  the  book  to  all  studentsof  Hebrew." — Recorder. 

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